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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..cbce8e0 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #51038 (https://www.gutenberg.org/ebooks/51038) diff --git a/old/51038-0.txt b/old/51038-0.txt deleted file mode 100644 index 01119cb..0000000 --- a/old/51038-0.txt +++ /dev/null @@ -1,9017 +0,0 @@ -The Project Gutenberg EBook of Of Ghostes and Spirites, Walking by Night, by -Lewes Laveterus - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Of Ghostes and Spirites, Walking by Night - And of Straunge Noyses, Crackes, and Sundrie Forewarnings, - Which Commonly Happen Before the Death of Men: Great - Slaughters, and Alterations of Kingdoms - -Author: Lewes Laveterus - -Translator: R. H. - -Release Date: January 25, 2016 [EBook #51038] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK OF GHOSTES AND SPIRITES *** - - - - -Produced by Brian Wilsden and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - - - - - -Transcriber's Notes: Italic text is denoted by _underscores_ -and change of font text by =equal signs=. There is no Bold text -to convert in this project. The caret character (^) is used for -superscript numbers (see l. 2795) - -The Greek passages were very to hard to read, and every effort has -been made to reproduce them correctly. - -Typographical errors worth a special mention: - -Line 828: Original has 'Onocentanrus'. It should read: 'Onocentaurus'. -Corrected. - -Line 1058: Original reads'=Paules Aegineta= writeth'. It should read: -'=Paulus Aegineta= writeth'. Corrected. - -Line 1705: In the original book the abbreviation "w[superscript 't'] -appears to be purely the author's own abbreviation for the word -'with'. For clarity this has been changed to 'with' in this text -version. - -Line 2651: [Sidenote: The spirit of Athens.] Original reads: 'The -spirit of Athen.'. Corrected. - -Line 4817: The original reads: 'in the 16. of =Ruke='. It should -read: 'in the 16. of =Luke=.'. Corrected. - -Line 5848: Original contains an isolated bracket: 'life of -=Cimon=, (as hée is translated'. It has been left as shown in the -original as uncertain as to where the missing bracket should be. - -Line 6173: Original reads: '(which many haue noted before mee -(that many'. The bracket is reversed. It should read: '(which -many haue noted before mee) that many'. Corrected. - -Line 7762: Original reads: 'fault vpon his wife =Eua=,'. It should -read:'fault vpon his wife =Eue=,'. Corrected. - -Line 8216: Original reads: 'passiuely, as they terme it in the -schooles)'. The opening bracket is missing. It should read: -'passiuely, (as they terme it in the schooles)'. Corrected. - - - - - OF - Ghostes and Spirites, - Walking by Night, - - And of straunge Noyses, Crackes, and sundrie - forewarnings, which commonly happen before - the death of men: Great slaughters, - and alterations of Kingdomes. - - One Booke, - - Written by _Lewes Lauaterus of Tigurine_. - - And translated into English by _R. H._ - - [Illustration] - - Imprinted at London by Thomas Creede. - 1596. - - - - -[Illustration] - - - - -To the Reader. - - -Being desirous (gentle Reader) to exercise my selfe with some -translation, at vacant times, and seeing, that since the Gospell -hath been preached, this one question, touching the appearing of -spirits and soules departed, hath not bin much handled amongst vs, -and therfore many, otherwise well affected in religion vtterly -ignorant heerein, I thought it not amisse to take in hand some good -and learned Treatise concerning this matter. Wherein as many haue -both learnedly, painfully, and religiously trauelled: so amongst -others, none in my iudgement hath more handsomly & eloquētly, with -more iudgment & better method discoursed the same, thē _Lewes -Lauaterus_, Minister of Tigurine. Others haue hādled it indeed wel, -but yet _Nihil ad nostrā hunc_, being either too short, or too long, -or too darke, or too doubtful, or otherwise so cōfused, that they -leaue the Reader more in suspence in the end, then they found him in -the beginning. As for Maister _Lauaterus_ his discretion heerein, -I will no otherwise commend it, then to desire the Reader to view, -and iudge himself. For thus much at the first sight he shall see: A -cleare methode, with a familiar and easie stile, the matter throughly -handled _Pro_ and _Con_, on both sides, so that nothing seemeth to -be wanting, nor any thing redounding. And if it be true that Horace -saith, _Omne tulit punctum, qui miscuit vtile dulci_, that is, He -winneth the prize, that ioyneth pleasure with profit: I thinke this -Authour may also in this respect be pronounced _Victor_, and adiudged -to the best game. For he so intreateth this serious and terrible -matter of Spirits, that he now and thē inserting some strange story -of Monks, Priestes, Friers, and such like counterfeits, doth both -very liuely display their falshood, and also not a litle recreate his -Reader: and yet in the end he so aptly concludeth to the purpose, -that his histories seeme not idle tales, or impertinent vagaries, but -very truthes, naturally falling vnder the compasse of this matter. -And how profitable this his woorke is, those may best iudge, which -are most ignorant in this question, some thinking euery small motion -& noyse to be Spirites, and some so fondly perswaded that there -are no Spirits, who being better enformed herein by this Authour, -I suppose will confesse his work to haue done them some profit: if -knowledge be profitable, and ignorance discommodious. And againe, -those which being hitherto borne in hande that mens soules returne -againe on earth, crauing helpe of the liuing, and haue spent much of -their substaunce on idle Monkes and Friers, to relieue them, will -confesse the like. For when they shall see they haue bene falsely -taught, and that they were not the soules of men which appeared, -but either falshood of Monks, or illusions of diuels, franticke -imaginations, or some other friuolous & vaine perswasions, they will -thinke it profitable to haue knowne the truth, as well to auoid error -hereafter, as to saue their mony from such greedy caterpillers. -Some also which be otherwise well trained vp in Religion, and yet -not knowing what to thinke of these matters, will not iudge their -labour euill imployed, nor the worke vnprofitable, wherby they may -be brought out of doubt, and know certainly what to beleeue. There -be many also euen now a dayes, which are hanted & troubled with -spirites, and know not howe to vse themselues, who when they shall -learne how a Christian man ought to gouern himselfe, being vexed with -euil spirits, wil think it a very profitable point of doctrine, that -shal teach them to direct themselues. Profitable therefore it is, -and shalbe, no doubt, vnto many, and disprofitable vnto none, except -perchance vnto popish Monks and Priests, who are like hereby to lose -a great part of their gaines, which sometimes they gathered togither -in great abundaunce, by their deceitfull doctrine of the appearing -of dead mens soules. But this their wicked and diuellish doctrine, -togither with all the patches and appendices therto belonging, he so -notably teareth and cutteth in peeces, that I am well assured they -shal neuer be able to cobble and clout them vp again. And this doth -he with such a moderation of breuitie and tediousnesse, that I may -rightly say; He hath said well, and not too much, and written truly, -and not too litle. - -Now as touching my translation, although I haue not made him speake -with like grace in English, as hee dooth in Latine: yet haue I not -chaunged his meaning, nor altered his matter, endeuouring my selfe -rather to make thee vnderstand what thou readest, then to smoothe -and pollish it with fine & picked words, which I graunt others might -haue done more exquisitely, and perchaunce I my selfe also somewhat -better, if I would haue made thereof a study and labour, and not a -recreation and exercise. But howsoeuer I haue done herein, verily -good reader, I trust thou wilt take in good part, which is all that I -esteeme: if any man shall mislike therof, let him amend it. I trust -it be sufficient to testifie my good will to do thee good, and to let -thee vnderstand the Authours meaning. - - _Farewell._ - -[Illustration] - - - - -[Illustration] - - - - -To the right excellent and most wise and vertuous Lord _Iohn -Steigerus_ Consull _of the noble Common wealth of_ Berna, _his good -Lord and Patrone_, Lewes Lauaterus _of_ Tigurine, _wisheth health_. - - -Many and diuers things are reasoned vpon, both of the learned and -vnlearned, as wel of other matter, as also of Spirites, which are -seene and heard, and make men afraid in the night season, and in the -day time, by sea and by lande, in the fields, woods, and houses: And -likewise concerning such straunge things which for the most part -happen before the death of certain men, especially great Princes, -and before notable innouations of Kingdomes and Empires. Many which -neuer sawe or heard any of these things, suppose all that is reported -of them, to be meere trifles and old wiues tales: for so much as -simple men, and such as are fearefull and superstitious, perswade -themselues they haue seen this or that, when indeed the matter is -farre otherwise. Againe, there are some, which assoone as they heare -of any thing, especially if it happen in the night, they by and by -thinke some spirite dooth walke, and are maruellously troubled in -minde, because they cannot discerne naturall things from spirites. -And some (chiefly those whiche hunt after gaines, by the soules of -dead men) affirme that the most part of such things which are heard -or seene, are the soules of dead men, which craue helpe of them -that are liuing, to be deliuered out of the torments of most cruell -paine in Purgatorie. Many not only of the common sort, but also men -of excellent knowledge, do maruell whether there be any spirits or -no, and what maner of things they are. Yea and some of my familiar -friends haue many times requested me, to shew them my opinion -concerning these matters. Wherfore me seemeth it shall be worth my -laboure, if I declare briefly and plainly out of the word of God, -what we ought to iudge concerning these things. For the Ministers -of Gods Church can take nothing more profitable in hande, than to -instruct the people of God purely and plainly, in such necessary -matters as come in question out of the word of God, which is a -lanterne (as the Psalmist saith) vnto our feete, and a light vnto our -pathes: and to deliuer them from all errour and superstition, and -bring them out of all wauering and doubt. And verily their studie & -diligence is to be highly commended, who for these fewe yeares ago, -haue set forth certaine bookes drawne out of the scriptures, written -in the Germaine tongue against sundrie errours: and theirs likewise -who in these our dayes by writing of bookes do teache, instruct, -and confirme the rude and vnlearned people. For amongst many other -excellent benefits, which God our heauenly Father hath bestowed vppon -mankinde, this also is a great and most liberall gift, that in this -latter, and as it were old age of the world, he hath brought to light -by the Art of Imprinting, aswel many other good Authours, as also -the holie scriptures of the old and new Testament, written in diuers -languages: whereby he doth not onlie teach vs amply and fully what -to beleeue, and what to doo, but also mightily subuerteth and quite -ouerthroweth diuers and sundrie errours, which by little and little -haue crept into the Church. Truly all such are verie vngrateful -towards God, which do not willingly acknowledge this so notable a -benefit. - -[Sidenote: The diuision or partes of this booke.] - -As touching this my treatise concerning Spirits, and straunge wonders, -I haue deuided it into three partes for the more cleare vnderstanding -therof. In the first parte I shewe, that there are visions and spirits, -and that they appeare vnto men sometimes, and that many & maruellous -things happen besides the ordinarie course of nature. In the second -I discusse what maner of things they are, that, is not the soules of -dead men, as some men haue thought, but either good or euill angels, -or else some secret and hid operations of God. In the third I declare -why God doth somtime suffer Spirits to appear, and diuers forewarnings -to happen: and also how mē ought to behaue themselues when they -happen to meete with such things. In these points or partes, the -chiefest thing wheron men vse to reason touching this matter, are -conteined. Now I mean to handle this matter, being very obscure and -intricate, with many questions, (I trust) so plainly, & clerely out -of the holy scriptures, whereon we may surely stay our selues, out -of the anciēt fathers, allowed historiographers, and other good -writers, that those which are studious and louers of Gods truth, may -well vnderstand what may be denied & thought of those apparitions, & -other straunge & maruellous matters. And I also trust that euen our -aduersaries also, (in case they wil lay their affections aside, but a -litle while) wil say that I haue truly alleaged all their arguments, -and confuted thē without any railing or bitternesse. For my purposed -ende is according to the doctrine of Saint _Paule_, to edifie and not -to destroy. - -As touching diuinations, blessings, iuglings, coniurings, and diuers -kinds of sorcerie, and generally of all other diuellish practises, -certaine learned men of our time haue written bookes, as _Gasper -Pencerus_, _Ioannes Viera_, _Ludouicus Mellichius_, and perchaunce -some others also, whose worke I haue not yet seene. It is not long -ago since _Ioannes Riuius_ a man learned and eloquent, published a -booke in the latin toong, entreating of spirites and superstition. In -the which booke albeit very briefly, yet doth hee as he is wont in -all things, very finely & eloquently intreat of this matter, and of -other foolishe superstitions. And albeit that I do write more largely -of this, yet was it not my minde to gather togither al those thinges -which I could haue spoken and alleaged touching the same matter: but -only such as seeme the chiefest and most especiall points, partly -because I would not be tedious to the reader, & partly also least my -books shuld grow vnto an ouer great quantity. I haue great hope that -_Ioachimus Camerarius_, that excellent man, who readeth the auncient -writers both greeks and latins, with exquisite iudgemēt, and hath great -experience in all things, will shortly write learnedly & at large -of this matter, and also of others like vnto it. For so muche hee -seemeth to promise in his preface to _Plutarches_ Booke, _De defectu -oraculorum, & figura, & consecrata Delphis_ (wherin he handleth the -nature and operatiōs of diuels) and also in other of his writings. I -for my parte had once written this my treatise in the vulger tong, -and now bicause I trust it shal be also profitable to other men, I -haue translated it into latin, adding certaine things thereto. - -[Sidenote: The dedication.] - -This my booke which I haue with great labour and study gathered out -of other mēs writings I present & offer vnto you (most noble consul) -according to the ancient fashion & custome: not for that I suppose -you haue any neede of my teaching, touching these things which are -herein hādled. (For I am not ignoraunt, vnder what teachers you haue -atteined vnto true learning, and how you haue and do continually read -ouer sundry good authors with perfect knowledge in many tongues.) But -partly that I might purchase credit and authoritie vnto this my booke -with those men, vnto whome your goodnes, godlinesse and constancie -(which you haue alwaies hitherto euermore shewed, and yet do shewe, -in setting forth true religiō, & mainteining good lawes) is throughly -knowne: and partly that I might shew my selfe in some respecte -thankfull vnto you. For your honour hath bestowed many benefits on -me, whom you onlie knowe by sight, and vppon other Ministers of the -Church, wherby ye haue so bound me vnto you, that I shall neuer be -able to make any recompence. - -Wherefore I most earnestly beseech you, not to refuse this signe and -token of my good wil, be it neuer so simple: but rather to vouchsafe, -whē ye haue leisure from the laboure and toile of the common wealth, -to reade ouer this my booke: for I haue good hope it will not seeme -vnpleasaunt vnto you & others in the reading, as wel for the plaine -order I vse therin, as also for the sundrie and manifold histories in -it recited. - -Almightie God, who hath so blessed you with his heauenly gifts, that -for them, (albeit very yong) you haue aspired vnto the highest degree -in your noble citie and dominiō of _Berna_, vouchsafe to preserue you -in health, and increase and multiply his good gifts in you. My Lords -& brethren the ministers of _Tigurin_, and also your old companion -master _George Grebelius_, that excellent man in lerning, vertu, and -nobilitie, hartily salute your Lordship. From _Tigurin_ in the month -of Ianuary, the year of Christs Natiuitie. 1570. - -[Illustration] - - - - -[Illustration] - - - - -Contents. - -A Table of the Chapters of the three principall parts, touching Spirits -walking by Night. - - - _Of the first part._ - - Concerning certaine words which are often vsed in this - Treatise of Spirites, and diuers other diuinations of - things to come. Chapter.1. Folio.1. - - Melancholike persons and madde men, imagining things - which in very deed are not. Chapter.2. Fol.9. - - Fearefull men, imagine that they see and heare straunge - things. Chap.3. Fol.14. - - Men which are dull of seeing and hearing, imagine many - things which in very deed are not so. Chap.4. Fol.16. - - Many are so feared by other men, that they suppose they - haue heard or seene spirits. Chap.5. Fol.21. - - Priests and Monkes fained themselues to be spirits: also - how _Mundus_ vnder this colour defiled _Paulina_, - and _Tyrannus_ abused many noble and honest matrons. - Chap.6. Fol.23. - - _Timotheus Aelurus_, counterfeiting himselfe to be - an Angell, obteined a Bishoppricke: foure Monkes of the - order of Preachers, made many vaine apparitions at - _Berna_. Chapter.7. Fol.28. - - Of a counterfaite and deceiuing spirite at _Orleaunce_ in - _France_. Chap.8. Fol.37. - - Of a certaine parish priest at _Clauenna_, which - fained him selfe to be our Lady, and of an other that - counterfeited himselfe to be a Soule, as also of a certaine - disguised Iesuit Frier. Chapter.9. Fol.41. - - That it is no maruell if vaine sightes haue bene in olde - time, neither yet that it is to be maruelled at, if there - be any at this day. Chap.10. Fol.45. - - That many naturall things are taken to be ghostes. - Chapter.11. Fol.49. - - A proofe out of the Gentiles histories, that ghostes do - oftentimes appeare. Chap.12. Fol.53. - - A proofe out of the histories of the auncient Church, and - of the writings of holy Fathers, that there are walking - spirits. Chap.13. Fol.62. - - That in the bookes, set foorth by Monkes, are many - ridiculous and vaine apparitions. Chap.14. Fol.65. - - A proofe by other sufficient writers, that spirits do - sometime appeare. Chap.15. Fol.68. - - Daily experience teacheth vs, that spirites do appeare to - men. Chap.16. Fol.71. - - That there happen straunge wonders and prognostications, - and that sodain noyses and cracks and such like, are heard - before the death of men, before battail, and before some - notable alterations and chaunges. Chap.17. Fol.77. - - It is proued by testimonies of holy scripture, that spirites - are sometime seen and heard, and that other strange matters - do often chaunce. Chap.18. Fol.85. - - To whom, when, where, and after what sort, spirits do - appeare, and what they do worke. Chap.19. Fol.88. - - - _The Chapters of the second part._ - - The opinion or beleef of the Gentils, Iewes, and Turks, - concerning the estate of soules seperated from their bodies. - Chapter.1. Fol.98. - - The Papists doctrine touching the soules of dead men, - and the appearing of them. Chap.2. Fol.102. - - What hath followed this doctrine of the Papists, - concerning the appearing of mens soules. Chap.3. Fol.110. - - Testimonies out of the word of God, that neither the - soules of the faithful, nor of infidels, do walke vpon - the earth after they are once parted from their bodies. - Chapter.4. Fol.114. - - Testimonies of the auncient Fathers, that deade mens - soules parted from their bodies, doo not wander here - vppon earth. Chap.5. Fol.116. - - A confutation of those mens arguments or reasons, which - affirme, that dead mens soules do appeare. And first, - that is answered which certaine do alleage, to wit, that - God is omnipotent, and therefore that hee can worke - contrary to the ordinary course of nature. Chap.6. Fol.123. - - That the true Samuel did not appeare to the Witch in - Endor. Chap.7. Fol.127. - - A confutation of their arguments, which woulde haue - Samuell himselfe to appeare. Chap.8. Fol.133. - - Whether the Diuell haue power to appeare vnder the - shape of a faithfull man? Chap.9. Fol.140. - - _Moses_ and _Elias_ appeared in the Mount vnto Christ our - Lorde: many haue beene raised from the dead both in bodie - and soule, and therefore soules after they are departed, may - returne on earth againe. Chap.10. Fol.145. - - Whether the holy Apostles thought they sawe a mans - soule, when Christ sodeinly appeared vnto them after - his Resurrection. Chap.11. Fol.148. - - Concerning the holy Fathers, Councels, Bishoppes, and - common people, which say that soules doo visibly appeare. - Chap.12. Fol.151. - - Whether soules doo returne againe out of Purgatorie, - and the place which they call _Limbus puerorum_. - Chapter.13. Fol.155. - - What those things are which men see and heare: and first - that good Angels do sometimes appeare. Chap.14. Fol.159. - - That sometimes, yea and for the most part, euill angels - doo appeare. Chap.15. Fol.163. - - Of wondrous monsters, and such like. Chap.16. Fol.164. - - That it is no hard thing for the diuell to appeare in - diuers shapes, and to bring to passe straunge things. - Chap.17. Fol.167. - - Diuels do sometimes bid men do those things which are - good, and auoyde things that are euill: sometimes they - tell truth, and for what cause. Chap.18. Fol.171. - - - _The Chapters of the third part._ - - God by the appearing of Spirits doth exercise the faithfull, - and punish the vnbeleeuers. Chap.1. Fol.175. - - What the cause is that in these our dayes, so fewe spirites - are seene or heard. Chap.2. Fol.183. - - Why God doth suffer straunge noyses, or extraordinary - rumblings to be heard before some notable alterations, or - otherwise. Chap.3. Fol.186. - - After what sort they should behaue themselues, which - see good or euill spirits, or meete with other straunge - aduentures: and first how both Iewes and Gentiles behaued - themselues in the like cases. Chap.4. Fol.187. - - How Christian men ought to behaue themselues when - they see spirits, and first, that they ought to haue a - good courage, and to be stedfast in faith. Chap.5. Fol.190. - - It behoueth them which are vexed with spirites to - pray especially, and to giue themselues to fasting, - sobrietie, watching, and vpright and godly liuing. - Chap.6. Fol.193. - - That spirits which vse to appeare, ought to be iustly - suspected: and that we may not talke with them, nor - enquire any thing of them. Chap.7. Fol.195. - - Testimonies out of the holy Scripture, and one example - whereby it is prooued, that such kinde of apparitions - are not to be credited, and that we ought to be verie - circumspect in them. Chap.8. Fol.201. - - After what sort the faithfull in the primatiue church, - vsed themselues, when they met with spirits. Chap.9. Fol.204. - - That sundry kindes of superstition haue crept in, wherby - men haue attempted to driue away spirits. Chap.10. Fol.206. - - That spirites are not to bee driuen away by cursing and - banning. Chap.11. Fol.214. - - After what sort we ought to behaue our selues, when we - heare straunge cracks, or when other forewarnings happen. - Chapter.12. Fol.216. - -_FINIS._ - -[Illustration] - - - - -The first parte of this Booke, concerning Spirits walking by night. -Wherin is declared, that Spirits and sights _do appeare, and that -sundry strange and monstrous things doo happen_. - - - - -CHAP. I. - - Concerning certaine wordes whiche are often vsed in this - Treatise of Spirits, and diuers other diuinations of - things to come. - - -To the intent, that those men which occupie themselues in reading of -this my Booke, and especially in perusing of other auncient writers, -may the better vnderstand euery thing, I will at the first enteraunce -briefly expounde those things which shall séeme to concern the -proprietie of words and termes vsed in this my Treatise of Spirits. - -[Sidenote: Spectrum.] - -_Spectrum_, amongst the Latines doth signifie a shape or forme of -some thing presenting it selfe vnto our sight. - -=Scaliger= affirmeth, that _Spectrum_ is a thing which offereth it -selfe to be séene, either truly, or by vaine imagination. The Diuines -take it to be a substance without a bodie, which being heard or -séene, maketh men afraide. - -[Sidenote: Visum.] - -_Visum_, signifieth an imagination or a certaine shewe, which men -being in sléepe, yea and waking also, séeme in their iudgement to -behold: as we read of Brutus, who saw his owne angell. =Cicero= in -his first booke =Acadæm, quest.= writeth, that _Visum_, amongst -the Grecians is called φαντασία, a fantasie, or vaine -imagination. - -[Sidenote: Visio.] - -Also the Latines call those things _Visiones_, which the Grecians -name φαντασίας. - -[Sidenote: Terriculamenta.] - -_Terriculamenta_, are vain visions or sights, which make men afraide. -The Latines also call it _Terriculum_, because it bréedeth feare. - -[Sidenote: Phantasma.] - -[Sidenote: _Mat._24.] - -[Sidenote: _Marke_ 6.] - -That which S. =Matth. 24.= and =Marke 6.= call φαντασμα, -Erasmus doth translate it _Spectrum_, but the old interpreter vseth -the Gréeke word. - -[Sidenote: Phasma.] - -φασμα in like manner doth signifie an elfe, a sighte or -vaine apparition. =Suidas= maketh a difference betwéene _Phantasma_ -and _Phantasia_, saying, that _Phantasma_ is an imagination, an -appearance or sight of a thing which is not, as are those sightes -which men in their sléepe do thinke they sée: but that _Phantasia_, -is the séeing of that onely which is in very déede. - -[Sidenote: Pneuma.] - -[Sidenote: _Luk._24.] - -πνεῦμα is taken in =Luke 24.= chapter, for a spirite or vaine -imagination. Howbeit most commonly some other word is ioyned vnto it, -if it bee put for an euill spirite: as πνεύματα πλανά πονηρα. The -Gentiles (as S. =Augustine= and other Fathers doo testifie) supposed -that the soules of men became _Dæmones_, that is, good or euil -angels: which if they had done well, then were they called _Lares_, -that is priuate gods: but if they haue done euill, then were they -named _Lemures_, or _Larue_, bugs and Elues. But if it were doubted -whether they had liued well or ill, then were they called _Manes_. -=Apuleius= and other old writers affirme, that _Genij_ and _Lares_ -were all one. - -[Sidenote: Lares.] - -[Sidenote: Præstites.] - -It was supposed (as =Festus= witnesseth) that _Lares_, were -the soules of men, or else infernall gods. _Lares_ were called -_Præstites_, because they made all things safe with their eies: that -is, they saued and preserued all things. - -[Sidenote: Hostilij.] - -And Authors affirme, they were called _Hostilij_, for that they were -supposed to driue away enemies. Neither were they thought to beare -rule only in priuate houses, & in crosse méeting waies, but also to -defend Cities. They were likewise worshipped priuately in houses, and -openly in the high wayes. As touching those that were called _Lares_, -you may read more in =Anthonius Constantius=, of =Fauentia= his -Commentaries, and in =Ouid.lib.5.Fastorum=. - -[Sidenote: Genius.] - -_Genius_ (say the Grammarians) is the naturall god of euery place, -of euery thing, or of euery man when we are borne, as it is written, -we haue two _Genij_, whereof the one encourageth vs to doo well, the -other to doo euill. _Genius_ (saith =Censorinus=) is a god in whose -gouernance euery man doth liue, so soone as he is borne: either -because hée taketh care for our begetting, or that he is engendred -with vs, or else 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. - -[Sidenote: Penates]. - -_Penates_ likewise are domesticall gods. =Macrobius= affirmeth, -that they are gods by whom we onely breathe, by whom we enioy this -body, and by whom we possesse the reason of our mindes. =Nonius= -saith, _Lemures_ are spirites walking by night, and terrors rising -of pictures of mē & beasts. Other say, that _Lemures_ are euil and -hurtfull shapes which appeare in the night, yea and that they be the -soules of those that make men black and blew, called after that name. - -[Sidenote: Vmbræ.] - -Some men call the ghosts of all dead things by yͤ name of -_Lemures_. Thus saith =Apuleius=, Of those _Lemures_, he that hath -care of his posteritie, and inhabiteth the house with a peaceable and -quiet kinde of rule, was called _Lar familiaris_, god of the house. -And be cause among the people of olde time, as they counted _Lares_ -good, so they supposed _Lemures_ to be naught, therefore to driue -them away, they did sacrifice vnto them. - -[Sidenote: Lemures.] - -Some other affirme, that _Lemures_ are soules which tarry about the -bodies. =Porphyrius= calleth them the wandring soules of men departed -before their time, as it were _Remures_, taking their name of -=Remus=, whose soule folowed his brother =Romulus=: who to the intent -he might pacifie them, instituted feastes called _Lemuria_. - -[Sidenote: Laruæ.] - -[Sidenote: Ceriti.] - -=Seruius= writeth, that _Vmbræ_ were called L_aruæ_: and they called -dead mens soules by the name of V_mbræ_. Of L_aruæ_ men are called -L_aruati_, that is to say, frantike men, and such as are vexed with -spirits. Who also as (=Nonius= witnesseth) are called _Ceriti_. - -[Sidenote: Manes.] - -=Seruius= saith, that mennes soules are called _Manes_, at suche -time as departing from their bodies, they are not yet passed into -other bodies. And he iudgeth that they are so called by the figure -ἁντίφρασις, (whiche is when one speaketh by contraries) of -the olde adiectiue _Manus_, that is good, because they were nothing -lesse than good. For the auncient people supposed, that _Manes_ were -infernall gods, and therefore did they number them amongst their euil -gods, and pacified them with sacrifice, least they should hurt them. -Some affirme that _Manes_ are indéed infernall gods, but yet good: -whereof commeth _Mane_, which signifieth good, and _Dii Manes_, as -if you would say, good and prosperous gods, and therof also is said -_Immanes_, for, not good. - -Some other suppose, that soules separated from the bodies, were -called after this name: Wherby we sée the auncient monuments of -tumbes haue bene dedicated to _Diis Manibus_, to the infernall gods: -In the which opinion =Apuleius= was, as we said a little before. - -There are some that iudge _Manes_, to be the very same, that the -old people called _Genii_, and that there were two of these _Manes_ -assigned vnto mens bodies, euen immediately after their begetting, -which forsake them not whē they are dead, but continue in the graues -after the bodies are consumed. For the which cause, those men who -defaced Monuments, were thought 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 because they beléeued -(as =Festus= doth write) that all things did _manare_, that is, were -deriued from them. Other thinke they were so called _à manando_, of -flowing, because the places betwéen the circle of the Moone and the -earth, from whence they come, are full of soules. - -[Sidenote: Maniæ.] - -_Maniæ_ are deformed creatures, as =Festus= saith: and also vgly -shapes, wherwith nursses make children afraid. - -[Sidenote: Mormo.] - -μορμω is a woman with a face almost of a monstrous fashion: -hereof it is taken for a heg: as also μορμοιλύκειον, doth -signifie a terrible sight, a spirit, or an elfe. =Nicephorus= saith -in his Ecclesiasticall history, that a woman vsing to walke by night, -is called by the name of =Gilo=. - -[Sidenote: Lamiæ.] - -L_amiæ_ were supposed of the auncient people to be women hauing eies -to put out or in at their pleasure, or rather certaine shapes of -diuels, which taking on them the shewe of beautifull women, deuoured -children and yoong men, allured vnto them with swéete inticements. - -=Philostratus= in his booke =Appollonio=, writeth a maruellous -history or fable of one =Menippus=, beloued of an hegge. The same -authour writeth, that L_amiæ_ are called of some men L_aruæ_, spirits -walking by night: and L_emurei_, night spirits of horrible shapes: -and of many _Empusa_, ghoasts of variable fashion: and that nursses -so named them to make their children afraide. - -=Chrysostomus Dion= writeth, that in the inmost part of _Affrike_ are -certain wild beasts, hauing the countenance of a woman, which in like -manner are called L_amiæ_: and he saith that they haue their paps and -al the rest of their breast so faire as any Painters wit can deuise, -which being vncouered, they deceitfully allure men vnto them, and -when they haue taken them, doo forthwith deuoure them. - -[Sidenote: Lamiæ of Hier chap.4.] - -In the fourth chapter of the Lamentations of =Hieremie=, it is saide: -_Lamiæ nudauerunt mammas suas_, _&c._ =Apuleius= writeth, that -_Lamiæ_ are things that make Children affraide. - -[Sidenote: Striges.] - -_Lamiæ_ are also called _Striges_. _Striges_ (as they say) are -vnluckie birdes, which sucke out the blood of infantes lying in their -cradles. And hereof some men will haue Witches take their name, who -also are called _Volaticæ_, as =Festus= writeth. - -[Sidenote: Gorgones.] - -The name of _Gorgon_, was inuented to make children afraid: for they -say these _Gorgons_ are rauening spirites, such as men faine _Lamiæ_ -to be. - -[Sidenote: Incubi.] - -[Sidenote: Succubi.] - -_Ephialtæ_, and _Hyphialtæ_, that is, _Incubi_ & _Succubi_, (which we -call Maares) are night spirits or rather Diuels, which leape vpon men -in their sléepe. The Phisitians do affirme, that these are nothing -else but a disease. - -[Sidenote: Empusa.] - -_Empusa_, is an apparition of the Diuel, or a spirit which sheweth -it selfe vnto such as are in misery, chaunging his shape into diuers -formes, and for the most part appeareth at noone time. Read more -hereof in =Suidas=. - -[Sidenote: Dicelon.] - -[Sidenote: Hecatæa.] - -_Dicelon_, is so called because it is sent to make men afraid: -those kinds of terrors the Grecians call _Hecatæa_, as =Apollonius= -writeth, because =Hecate= or =Proserpina= is the cause of them, who -therefore is called βριμώ άπὸ τοῦ βριμᾷν, that is of terrifying, and -that by reason that terrours by night were thought to be stirred vp -by her. - -[Sidenote: Acco.] - -[Sidenote: Alphito.] - -=Plutarchus= writeth, that _Acco_ and _Alphito_, were monstrous -women, by naming of whome, mothers kept their children in awe, and -made them feare to do euil. - -[Sidenote: Telchinnes.] - -=Cardanus= calleth these Diuels which kéepe vnder the earth, and many -times kill men as they are vndermining, by the name of _Tilchinnes_. -Men vsing witchcraft, and such as are possessed with a Spirit, -and out of their wits, are called amongst the Grecians, τελχῖνες. - -[Sidenote: Pan.] - -[Sidenote: Faunus.] - -Of these sort are those monsters, halfe like men, and halfe like -beastes, whiche men say are founde in woods, and oftentimes haue -appeared vnto men. It is saide, that _Panes_ and _Fauni_, are all -one, hauing their nether parts like vnto Goates féete. - -[Sidenote: Satyri.] - -[Sidenote: Sileni.] - -And menne saye, that _Satyri_, are almost lyke vnto men: And those -whiche are of full age are called _Sileni_. - -[Sidenote: Onocentaurus.] - -_Onocentaurus_, is a beast of a straunge fashion, which is reported -to be like a man in the vpper part, and downward like an asse. - -[Sidenote: Onosceli.] - -_Onosceli_, as it is written in =Plutarche=, are Diuels, hauing -legges like vnto asses. - -[Sidenote: Hyppocentaurus.] - -The olde people imagined, that _Hippocentauri_, were creatures, who -before were like to men, but the hinder parts had the similitude of -horses. - -[Sidenote: Sphinx.] - -And they do faine, that _Sphinx_ is _Animal_ ανθροπομορφον, a beast -of the similitude of a man. - -[Sidenote: Scilla.] - -[Sidenote: Harpyæ.] - -_Scilla_, and _Harpyæ_, are rauening Diuels, with faces like vnto -maydens. - -[Sidenote: Triton.] - -[Sidenote: Nereides.] - -[Sidenote: Syrenes.] - -As touching men liuing in the Sea, as _Tritones_, _Nereides_ and -_Syrenes_, who as the auncient people affirmed, had faces like vnto -men. Reade =Gesnerus= in _Historia Aquatilium_, where he intreateth -of them. For he prooueth out of many Authors, that there are founde -Monsters in the Sea, hauing shapes and countenaunces somewhat like -vnto men. - -Some of these Monsters which are indéede, bee of the kinde of Apes, -and some are onely fabulous, or false: yet notwithstanding, it may -be, that the Diuell doth deceiue men vnder the formes of them. - -Thus much concerning tearmes, which we must vse in this our Treatise -of Spirits or Visions. - -Hereunto haue I adioyned straunge happes, and foretokens, which for -the most part chaunce before great matters. And therefore I knit them -vnto these, because they haue great resemblance vnto them. - -[Sidenote: Portentum.] - -For vaine imaginations also appeare vnto our sights: armed men as -it were are seene on earth, or in the aire: and other such like -shapes, voyces, noyses, crackes, and such like. But as touching -the very words, _Portentum_ is that which foresheweth some thing -to come, as when straunge bodies appeare in the aire, or blazing -starres, or thunder in faire weather, or whirlewindes do chaunce. -=Festus= saith, that albeit _Portentum_ be a naturall thing, yet it -happeneth sildome, and doth betoken some thing to come to passe after -a certaine season. - -[Sidenote: Ostentum.] - -_Ostentum_, is some straunge thing, which sheweth some thing to come -to effect speedily. They giue the like examples of them both. - -[Sidenote: Prodigium.] - -_Prodigium_, is a thing which albeit it often chaunce by course of -nature, yet notwithstanding it doth alwaies betoken some euill thing, -being called _Prodigium_, as it were of _porro agendum_, to be done -afterward. - -[Sidenote: Monstrum.] - -_Monstrum_, is that which hapneth against nature, as when any thing -is brought foorth hauing members belonging to an other kinde: the -which is also called _Promonstrum_, as who should say, _Porro aliquid -monstrans, siue monens_, that is, shewing or warning some thing -to happen afterward. Notwithstanding these termes are many times -confounded togither, and taken in one signification, and that because -they respect one ende, that is, to tell before or giue warning of -things to come. The vaine visions wheron we here intreat, appertaine -nothing to naturall philosophers, neither 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 -chance which standeth by naturall reason, it doth not properly belong -vnto this matter which we haue in hand. But letting these things -passe, we will by Gods helpe and aide come nearer to the matter it -selfe. - - - - -CHAP. II. - - Melancholike persons, and mad men, imagine many things - which in verie deed are not. - - -[Sidenote: Some men deny there are Spirits.] - -[Sidenote: _Act.23._] - -There haue bin very many in al ages, which haue vtterly denied -that there bee any spirits or straunge sightes. The Philosophers -of =Epicurus= sect, did iest & laugh at all those things which -were reported of them, and counted them as fained and counterfeyt, -by the which only children and fooles, and plaine simple men were -made afraide. When =Cassius=, who was an =Epicurian=, vnderstood by -=Brutus=, that he had séene a certaine vision, he (as =Plutarch= doth -testifie) indeuoured to attribute the matter vnto naturall causes. -We read in the 23. chapter of the Actes of the Apostles, that the -Sadduces did not beléeue there should be any Resurrection of the -dead, and that they denied there were any spirites or angels: Yea -and at this day, many good & godly men beléeue those things to be -but tales, which are talked of too and fro concerning those imagined -visions: partly because in all their life, they neuer sawe any such, -and partly or rather especially, because in time past men haue bin -so often deceiued with apparitions, visions and false miracles done -by Monkes and Priestes, that now they take things yͭ are true, to -be as vtterly false. Whatsoeuer the cause is, it may be proued, by -witnesse of many writers, and by daily experience also, that spirites -and strange sightes do sometime appeare, and that in very déed many -strange and maruellous things do happen. True it is, that many men -do falsly perswade themselues that they sée or heare ghoasts: for -that which they imagine they sée or heare, procéedeth either of -melancholie, madnesse, weakenesse of the senses, feare, or of some -other perturbation: or else when they sée or heare beasts, vapors, or -some other naturall thing, then they vainly suppose, they haue séene -sightes I wotte not what, as hereafter I will shewe particularly by -many and notable examples. - -There is no doubt, 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 cannot be denied, but that straunge sightes, -and many other such lyke things, are sometimes heard and also séene. - -[Sidenote: Sundry imaginations of melancholike persons.] - -[Sidenote: Theatrum a place to behold plaies and pastimes in.] - -[Sidenote: Ioannes Sertorius.] - -[Sidenote: Ste. Ludouic. Cæliu. li 17. ca.2 antiquitat.] - -And first it cannot be denied, but that some men which either by -dispositions of nature, or for that they haue susteined great -miserie, are now become heauie and full of melancholy, imagine many -times with themselues being alone, miraculous and straunge things. -Sometimes they affirme in great soothe, that they verily heare and -sée this or that thing, whiche notwithstanding neither they, nor -yet any other man did once sée or heare. Which thing we sometimes -sée by experience to be true in those men, which be troubled with -great headache, or subiect to other diseases of the bodie, or cannot -take rest in the night, or are distraughted of their wittes. Those -which dwell with suche kinde of men, when they here them tell such -absurd tales, such straunge things, and such maruellous visions, -albeit they pittie their vnfortunate estate, yet can they not many -times containe themselues from laughing. =Aristotle= in his booke -_de rebus mirandis_, writeth of a certaine man distraught of his -wittes, who going into the Theatre of _Abydos_ a Cittie of _Asia_, -when no man was therein, and there sitting alone, by clapping of -his hands, signified that he liked as well euery thing there, as if -some Comedie or Tragedie had bin notably set foorth on a stage. The -verie lyke Historie hath =Horace=, in his second booke of Epistles, -of a certain man, who comming into the Theatre at _Argos_, behaued -himselfe euen as the other man did: And when his kinsfolke through -the helpe of good Phisitians, had restored him to his right wittes -againe, he was very angry with them, saying, that he neuer liued -more pleasantly than while he was beside himselfe. =Atheneus lib.= -12. writeth of one =Tresilaus=, whose braines were so distempered, -that he verily supposed all the ships which arriued at Port =Piræus=, -to be his owne: he would number 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 bene owner of all wherewith -they were laden. The same man affirmed, that in all the time of his -madnesse he liued a verie pleasant life, vntill the Phisitian had -cured him of his disease. I myselfe haue séene a man, =Iohannes -Leonardus Sertorius= by name, whom very honest and graue men, which -knew him well, would testifie to be a godly man, which was throughly -perswaded with himselfe, that hée could prooue our Religion which we -now professe, to be true and Catholike, euen by a miracle from heauen -as sometime =Helias= did. He desired the Magistrates of certain -Countries to call togither their Papists, and Protestants: for he -was readie (he sayd) to shewe this miracle, and in case he did it -not openly before them all, he refused not to sustain any kynd of -punishment. The lyke reason is also of other men whiche are besides -themselues: for they take on them maruellous things, either because -they haue mused long time on some matter conceiued in their minds, -as cunning Artificers oftentimes doo: or because they haue bin long -weried with sicknesse, or else because they loue extremely. You shall -finde some that imagine themself as it were armed with horns of an -Oxe: other appeare to themselues to be erthen vessels, and therfore -they wil shun euery thing for feare they be broken. - -[Sidenote: Galen de locis affectis.] - -[Sidenote: Libro de Simtomatum diff. chap.3] - -Of such an one writeth =Galene=, _De locis affectis_ _lib._3._cap._6. -and also _lib._4._cap._1. Other suppose themselues dead, other -thinke themselues 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 yͭ are taken with frenzie * and -namely, of one =Theophilus= a Phisitian, who in other things was -wise, and coulde dispute wel and perfectly knowe euery man: yet -notwithstanding, hee thought there were certain minstrels did haunt -that corner of his house where he vsed to lye, and that they tuned -their pypes and played on them euery daye: And hée verily thoughte, -that he sawe them, some sitting, and some standing, and in such -sorte continually pyping without intermission, that they ceased at -no time, neither in the day, nor in the night. And therfore he neuer -ceased to crie, and to commaunde his seruants to driue them out of -his doores. 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 mind the imaginations which he conceiued of the -tediousnesse of the minstrels. - -[Sidenote: Paulus Aegineta.] - -[Sidenote: Licanthropia.] - -[Sidenote: Augustine vppon Genesis.] - -[Sidenote: Hidrophobia.] - -[Sidenote: Rufus.] - -=Paulus Aegineta= writeth in his thirde booke and xv. chap. that -those that are taken with _Licanthropia_ (which is a kynde of -madnesse) leape out of their houses in the night, in all things -imitating the nature of wolues, and that vntill it waxe day, they -kéep about the graues of dead men. Moreouer, somtimes the diuel -(enemie to mankinde) so deceiueth men, that they séeme vnto them -selues to bée beastes. Whereof Augustin writeth =In Genesin ad -litteram lib.7.cap.11.= they which are bitten with madde Dogges are -afraide of water. This disease they call _Hidrophobiam_: out of which -=Aegineta lib.5.ca.cap.3.= reporteth, that they which are troubled -with this disease, looking on the water, and béeing broughte vnto it, -flée from them soone: other vtterly refuse all kind of moisture: and -that there are some which barke like Dogges, and bite them that come -vnto them. =Rufus= shewing the cause of their feare, saith that they -suppose they sée in the water the shadowe of the Dog which bitte them. - -[Sidenote: Ephialtes the maare.] - -_Ephialtes_, which the Phisitions call the Maare, is a disease of the -stomacke, concerning which, reade =Paulus Aegineta= =li.=3.=cap.=6. -Many which are taken with this disease, imagine that a man of -monstrous stature sitteth on them, which with his hands violently -stoppeth their mouth, that they can by no meanes cry out, and they -striue with their armes and hands to driue him away, but all in -vain. Some led with vaine fantasie, thinke him who oppresseth them, -to créepe vp by little and little on the bed, as it were to deceiue -them, and anon to runne downe. They séeme also to themselues to heare -him. This disease is called by an other name πνιγαλίον and πνιγἁμων. - -[Sidenote: Madmen.] - -Madde men which haue vtterly lost the vse of reason, or are vexed -by Gods permission, with a Diuell, whome the Gospell calleth -δαιμονιζομἁνους, doo maruellous thinges, talke of many visions and -diuers other matters. Their sight deceiueth them, in so much as they -mistake one man for another: which thing we sée by experience, in -Bedleme houses where madde and frantike men are kept. We read that -=Aiax= tooke the matter so gréeuously, when =Achilles= armour was -adiudged vnto =Vlisses=, that becomming mad through griefe, and -drawing out his sworde, he set vpon herds of swine, 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, thinking 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 againe to himselfe, for very shame he slew himselfe. It hath -many times chaunced in battaile, that the souldiers falling into -great fury, their captaines haue bene forced to take away their -armour, because by rage they tooke their own felowes for enemies, and -began to set on them violently. - -[Sidenote: Tertullian.] - -=Tertullianus= saith thus: Those which 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= wilde beastes -in their owne children, &c. - - - - -CHAP. III. - - Fearefull men, imagine that they see and heare straunge - things. - - -[Sidenote: 2._Pet._3.] - -That whiche we haue hitherto spoken concerning melancholicke men, -and men out of their wits, may also be vnderstood of timorous and -fearefull men. For if any man be timorous by nature, or subiect -to feare through great daungers, or by some other wayes, he also -imagineth straunge things which indéed are not so, especially if -he haue in him any store of melancholy. Women, which for the most -part are naturally giuen to feare more than men, (for which cause S. -=Peter= in his first Epistle speaking of the dutie of married folks, -calleth them the weaker vessell,) do more often suppose they sée -or heare this or that thing, than men doo. And so do yoong women, -because commonly they are afraide. If when men sit at the table, -mention be made of spirites and elues, many times women and children -are so afraide that they dare scarce go out of doores alone, least -they should meete with some euill thing: and if they chaunce to heare -any kinde of noise, by and by they thinke there are some spirites -behinde them, such vaine perswasions they haue. A cowardly souldiour -iudgeth his enemies to be more in number than they are: the noyse of -a leafe being mooued so affrighteth him (which thing God in his lawe -threatneth his people of _Israel_, except they do their duties) that -he betaketh himself to his héeles: if he but heare a woodspeck with -his bill beating on a trée, he straight thinketh the enemy readie to -leape on his shoulders: yea if he heare but a mouse moue, by and by -his heart is in his hose. These and such like things neuer trouble a -stout and couragious souldier. - -And yet sometimes in the chase, lustie souldiers flying away from -their companie, are so troubled in minde, that they thinke their -friends enemies, and cannot tell in the world where they are, and -whither they go: all the which commeth by feare. - -[Sidenote: Plutarche.] - -=Plutarche= in his booke _De sera numinis vindicta_, reporteth a -maruellous and notable historie, of one called =Bessus=: who after -he had murthered his father, hid himselfe a long season. But on -a time as he went to supper, espying a swallowes neast, with his -speare be thrust it downe: and when those which supped togither with -him, misliked and abhorred his cruelty (for we like not those men -that trouble little birdes and other beastes, because we iudge them -austere and cruell) he answered: haue they not (saieth hée) falsly -accused me, a great while crying out on me, that I haue slaine -and murthered my father. Those which were present, being striken -with great admiration, reported these his words to the king, who -immediately caused him to bee tormented, and examining the matter -diligently, at the last found him guiltie, and punished him as a -manquiller of his owne father. Hereof ye may gather what feare can -doo: the swallowes coulde not speake, and yet he perswaded himselfe -that they vpbrayed him with murthering his father. Euen so many -through feare, imagine that they heare and sée many thinges whiche in -déede are méere trifles. - -[Sidenote: Theodoricus imagining that he seeth Symmachus.] - -[Sidenote: Matth.14.] - -[Sidenote: Luke.24.] - -[Sidenote: Stout and coragious men seldom see any Spirits.] - -=Procopius= in the beginning of the warres of _Italie_, declareth, -that as =Theodoricus= satte at meate, 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 byting the nether lip with lowring eyes -séemed to threaten him, wherewith the King being sore abashed, fell -into a gréeuous sicknesse, wherof he afterwards died. Yea feare if it -be vnmeasurable maketh vs to abhorre those thinges, which otherwise -should be comfortable vnto vs. The apostles of our Lord Iesus Christ -may be examples hereof. 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 affraide, and as S. Luke saith, -they verily supposed they sawe a Spirit, when in déede 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: handle me -and sée: for a spirit hath not flesh and bones as ye sée I haue. They -through great ioy could not beléeue it, but maruelled at it. Héere -thou séest, by feare it came to passe, that the Disciples supposed -yͤ Lord him self to haue bin a ghost. And therfore 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 such were. -They which are of stout and hautie courage, frée from all feare, -seldome times sée any spirits. It is reported of the Scithians, a -warlike natiō dwelling in mountains (from whom it is thought the -Turkes take their originall) that they neuer sée any vaine 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 which are dull of seeing and hearing, imagine many - things which in verie deed are not so. - - -[Sidenote: Dronken men see straunge things.] - -[Sidenote: Euripides.] - -[Sidenote: Pro.23.] - -They whiche are weake of sight, are manye times in suche sorte -deceyued, that they beholde one man in steade of an other. -Poare-blinded men whome the Gréekes call Μὑοπες, whiche can -not sée any thing, except it be verie neare their eyes (as for the -most part students are, which night and day turne ouer their bookes) -are so much 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 oare séemeth to be broken in the water: -and a tower foure cornered, a farre off sheweth to be rounde. Those -which drinke wine immoderately, in such sort that their eyes begin -to waxe dimme, and stare out of their heads, like hares which haue -bin caried hanging on a staffe a mile or twaine, sée things farre -otherwise than sober men doo. They suppose they sée two candles on -the table, when there is but one: desiring to reach the potte, they -put their hand amisse. In =Euripides= Tragedie named =Bacchis=, -=Pentheus= affirmeth, that he seeth two Sunnes and two citties of -_Thebes_: For his braines were maruellously distempered. It is a -common saying, that if wine haue the victorie, all things seeme to -haue turned vpside downe: trées to walke, mountaines to be moued, and -riuers to run against the head, &c. =Salomon= exhorteth all men from -drunkennesse, in his prouerbs, cap.23. shewing what discommodities -ensue therof, and amongst other thinges he saith thus: Thy eyes -shall sée straunge (to wit) visitions and maruellous apparitions. -For as timorous men imagine miraculous things, euen so doo drunken -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, that haue séene this or that vision, they -haue beheld this or that wonder, when as indéed they are vtterly -deceiued. For in case they had returned home in due season, and not -ouercharged themselues with too much wine, no such thing had appeared -vnto them. For indéede their eyesight had not bene blinded. Doth it -not often come to passe, that when men are once throughly warmed with -wine, they mistake one for another, of whom they thought they were -abused in word or déede, and violently flie on them with weapon? The -place before alleaged out of =Salomon=, may also be vnderstood to -this purpose: Thy eyes shall sée straunge (to wit,) women, to lust -after them. For experience teacheth vs that men being drunke, assaie -to rauish matrones and maidens, which being sober they would neuer -once think vppon. Wine immoderately taken, is the nurse of rashe -boldnesse and filthie lust. - -[Sidenote: Some see themselues.] - -=Aristotle= writeth, that some men through the féeblenesse of their -sight, beholding in the aire neare vnto them (as it were in a glasse) -a certaine image of themselues, suppose they sée their owne angels -or soules: and so as the Prouerbe is, they feare their owne shadow. -Although men in obscure and darke places can sée nothing, yet do -they not (I pray you) imagine they sée diuers kindes of shapes and -colours. And we many times suppose those things which we sée, to be -farre otherwise than indéed they are. - -[Sidenote: Hearing deceiueth.] - -It is well knowne, a mans sight may be so deceiued, that he verily -thinkes that one deuoureth a sword, spitteth out money, coales, -and such like: that one eateth bread, and spitteth foorth meale: -one drinketh wine, which after runneth out of his forehead: that -one cutteth off his fellowes head, which afterwardes he setteth on -againe: and that a Cocke séemeth to drawe after him a huge beame of -timber, &c. Moreouer it may be brought to passe by naturall things, -as by perfumes and such like, that a man would sweare in earnest, -that all men sitting at the table with him, haue no heds at all, 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 indéed it is -a mere deceit, or a plaine iugling cast. Of which matter there be -bookes commonly set abroad. The like reason is in hearing, & in the -other senses. Those men whose hearing is somewhat decaied, many times -séeme in their owne imagination, to heare the noyse of boysterous -winde, or violent tempest, the sparkling of fire, the roaring of -waters sodeinly increased, singing and sounding of instruments, -and also the iangling of belles, when as indeed these things are -not so, but only chaunce by default of hearing: for others which -are conuersant with them, hauing the right vse of hearing, do not -heare any such thing at all. Somtimes in very déed such things are -heard, as the crackling of wainscot walles, and such like, which are -naturall signes of some tempest shortly after ensuing. - -[Sidenote: The sense of feeling is deceiued.] - -There are also certaine hollowe places, through the which the winde -whiszing, giueth a pleasant sound, as it were through a pipe, much -like vnto singing, so that men wonder verie much thereat. We reade in -writers of Philosophie, that the very same also chaunceth in bankes -of riuers, which bende a little in compasse. Hearing is also deceiued -when we thinke we heare thunder, and it is indéed but the rumbling -of some Carte. There be many which thinke they handle something, and -yet are deceiued: If men sicke of the ague, drinke wine of the best -and swéetest sorte, yet they thinke it is more bitter than Gall: if -they eate pottage neuer so good, yet they iudge it vnsauorie: which -thing commeth not of any faulte in the Cooke, but of the mouth and -stomacke whiche is distempered with sicknesse. For vnto them which -haue abundance of choller, all things séeme bitter. And euen so it -commeth to passe, that a man supposeth he seeth, heareth, féeleth, or -is felt of some spirit, when indéed it is not so, and yet no man can -perswade him the contrary. - -[Sidenote: VVeakenesse of the sight and feare.] - -If feare and weaknesse of the sight and of other senses méete -togither, then men fall into strange and maruellous imaginations, -beléeuing things vtterly false, to be verie true: Neither will they -be brought from their owne opinions by any meanes or reason. - -We reade that not only perticular and priuate men, but also whole -armies of souldiers generally haue bene so deceiued, that they -haue verily thought their enemies hard at their héeles, when as no -man followed. And hereof haue procéeded many horrible flightes in -battaile. - -[Sidenote: Cominæus.] - -[Sidenote: King.4.] - -=Cominæus=, a knight and diligent writer of histories, in the -ende of his first booke of the Acts of =Lewes= the II. King of -_Fraunce_, writeth, that when =Charles= Duke of _Burgundie_, with -other Princes, had remooued their armie to _Paris_, they vnderstood -by their espials, that the next day the king had determined to set -on them with all his power of men. Wherefore the next day =Charles= -sent out certaine horsemen to view his enemies: who comming foorth, -by reason that the element was somewhat darke, 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, which a far -off shewed as it had bene 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=, the Moabites reuolted -from =Ioram= his 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 armour. But when they had set foreward verie earely in -the morning against their enemies, supposing in the rising of the -Sunne, the waters which God had miraculously brought out to be redde, -they said amongst themselues: Surely the two Kings haue encountred -togither, and eache 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 -stead of bloud. - - - - -CHAP. V. - - Many are so feared by other men, that they suppose they - haue heard or seene Spirits. - - -[Sidenote: Salomons pro.] - -Furthermore, it commeth to passe many times that not only pleasant -and mery conceited men, but also spitefull and malitious men, -chaunging their apparell, make others extreamely affraide. It is a -common custome in many places, that at a certaine time of the yeare, -one with a nette or vizarde on his face maketh Children affraide, to -the ende that euer after they should laboure and bee obedient to the -Parentes, afterward they tel them that those which they saw, were -Bugs, Witches and Hagges, which thing they verily beléeue, and are -commonly, miserably affraide. Howbeit, it is not expedient alwayes -so to terrefie Children. For sometimes through great feare they fall -into dangerous diseases, and in the night crie out, when they are -fast a sléepe. =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 hand they shall be deuoured of Bugges, Hags of the night, and -such like monsters. - -[Sidenote: Daunsing Spirits.] - -Many times, pleasant & mery yong men, disguise themselues like vnto -Diuels, or ofe shroud themselues in white shéetes to make other men -affraide: with whome if simple men chaunce to méete, 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 -deceiue men with iests and toyes; for many examples might be brought -to shewe how euill some men haue sped hereby. It is an vsuall and -common thing that yoong men merily disposed, when they trauell by the -way, comming to their Inne at night, tie ropes to the bed side, or to -the couerlet or garments, or else hide themselues vnder the bedde, -and so counterfeiting themselues to be Spirites, deceiue and mocke -their fellowes. It chaunced once at _Tigurin_ where we dwel, that -certaine pleasant yong men disguising themselues, daunced about the -Churchyard, one of them playing on a béere with two bones, as it were -on a drumme. Which thing when certaine men had espied, they noysed it -about the citie, how they had séene dead men daunce, and that there -was great danger, least there should shortly ensue some plague or -pestilence. - -Moreouer, it is well knowne to all men, that harlots, and -whooremongers, haue practised their wickednesse a long season vnder -this cloake and pretence, perswading their family, that walking -Spirites haunt the house, least they should bee taken with the déede -dooing, and that they might enioy their desired loue. Many times such -bugges haue bin caught by the magistrates, and put to open shame. -Théeues likewise vnder this colour haue many times robbed their -neighboures in the night time, who supposing they heard the noyse of -walking Spirits, neuer went about to driue the théeues away. Touching -this point, that an euil Spirit, by means of naturall things which -haue strange vertues, can do maruellous things, by deceiuing mens -senses, I will at this present speake nothing. - - - - -CHAP. VI. - - Priestes and Moncks fained themselues to be Spirites: - also how _Mundus_ vnder this colour defiled _Paulina_, - and _Tyrannus_ abused many noble and honest matrones. - - -To these thinges may bee added, that there haue bin in all ages -certaine Priests, which practising strange deuises, and giuing -themselues to Necromancie, haue bewitched foolish men that highly -estéemed them, to the ende they might thereby encrease their riches, -and follow their lustfull pleasures. Touching which matter, to the -ende godly disposed men may be the more héedfull, I will rehearse a -fewe histories. - -[Sidenote: Iosephus de antiquitatib.] - -=Iosephus= a writer of histories, in his 18.booke and 4.chap. of -Antiquities, remembreth a notorious deed which hapned at =Rome=, in -the time of =Tyberius Cesar= vnder the pretence of sacrificing to the -goddesse =Isis=. I will record the historie as it is translated by -=Galenius=, a very learned man. - -[Sidenote: Paulina and Mundus.] - -There dwelled at =Rome= a woman named =Paulina=, no lesse renoumed -for honestie of life, than for the nobilitie of parentage: She was -also very rich and excéeding beautful, as one that was now in the -floure of her age, and especially adorned with the great vertue of -chastitie, and married she was to one =Saturnius=, a man worthie of -such a wife. It chaunced that =Decius Mundus=, a famous yoong knight, -became very much enamored with her: and because she was a woman of -greater wealth than that she might be won with rewardes and money, so -much the more was this louers madnesse inflamed, in so much that he -stuck not to proffer her for one night .200000. groates. The Atticke -groat and the Romain peny are by common valuation all one. =Budeus= -accounteth one of them worth 8. Crusados: so this summe according to -his reckoning, amounteth to 26000. Florens. - -[Sidenote: Ruffinus.] - -And yet not being able by these means to moue her constant mind, -bicause he could not endure the rage of his loue, he determined, by -abstinence and hunger to make an ende both of life and loue togither. -This determination was not vnknowne to =Ide=, =Mundus= Fathers -bondseruaunt, a maide cunning in many artes, but such as were not to -be liked. She maruellously gréeued with the yoong mans wilfulnesse in -absteining frō meat, talking with him, by swéete and flattring words -began to encourage him, assuring him that she would bring to passe, -that he should at his pleasure embrace =Paulina=. After that he had -gladly condiscended to her entreatie, she telleth him she must néedes -haue fiftie thousand groates to ouerthrow the Gentlewomans chastitie. -So putting the yoong man in good hope, and receiuing as much mony as -she required, because she wel knew =Paulina= could not be wonne with -mony, she deuiseth a new way to deceiue her. Vnderstanding therefore -that she was maruellously addicted to the worshipping of =Isis=, she -inuenteth these meanes: She talketh with some of =Isis= Priests, and -hauing receiued sure promise of them to kéepe all things secrete, -and (which is most effectuall) hauing shewed their reward, promising -presently 25000. groates, and when they had done the déed, other -25000. she openeth vnto them the yoong mans loue, beséeching them -to helpe by al means possible, that shée might enioy the same. They -touched at the heart with desire of the mony, gently promised their -helpe. Wherefore the eldest of them spéedily goeth to =Paulina=, -and being admitted to her spéech, after hee had obtained to talke -with her in secrete, he declareth that he is come vnto her being -sent by the great God =Anubis= (this =Anubis= hauing a head lyke -to a Dogge, was worshipped togither in one Temple with =Isis=) who -is maruellously in loue with her beautie, and doth commaund her to -repaire vnto him. She ioyfully receiued the message, and forthwith -vaunteth among her familiar acquaintaunce, that the God =Anubis= -hath vouchsafed to loue her: And shée telleth her husband, that shée -must suppe and lye with him. Which thing was so much the more easily -graunted vnto her, for that her husband had had good experience and -knowledge of her chastitie. Whereupon shée goeth to the Temple, and -after supper when time of rest drew neare, being shut in by the -priest, shée méeteth with =Mundus=, who had priuily hidden himselfe -there, the darkenesse bringing them togither, without any suspition. -And so all that night shée 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 priestes (who were priuie -to this deceit) were stirring, returned home to her husband, to whome -she recounteth her meeting with =Anubis=, and also with great words -setteth out the same amongst her gossips and friends. They could not -beléeue her, considering the nature of the thing, and yet could they -not chuse but maruell, waying the great chastitie of the woman. Thrée -dayes after the déede done, =Mundus= méeting by chaunce with his -beloued, saide vnto her: 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 desired lust, which words said, he departed. But -the woman then first perceiuing this villany, began to teare her -garments, and opening the whole matter vnto her husband, beséecheth -him that he suffer not such a notorious mockery to go vnpunished. Her -husband 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 -author of all this mischiefe, by whose meanes chiefly the chastitie -of this noble Gentlewoman was defiled: and ouerthrowing their -temple, he commaunded the Image of =Isis= to be sunke in the riuer -of _Tibris_. But it pleased him to chasten =Mundus= with banishment, -a more gentle kind of punishmēt, ascribing his fault to yͤ weaknes -of his immoderat loue. By this history it may easily be gathered how -sathan in times past bewitcht the Gentils, and how their priests -persuaded them yͭ their Gods appearing in visible forme spake this -or yͭ vnto them, which notwithstāding were very false. Vnder the -pretence of worshipping their gods, they gaue thēselues to wicked -deuises. For how often may we wel thinke they cōmitted abhominable -mischief (although indéed yͤ matter it selfe neuer came to light.) -If they brought it to passe, yͭ =Mundus= by their meanes enioyed -his desired loue, surely there is no doubt, but yͭ they thēselues -vnder the colour of holinesse defloured other mēs daughters & wiues: -for otherwise this deuise could neuer haue bin so ready in mind. This -matron would neuer haue bin so wel cōtent, vnles yͤ very same had -bin practised with other dames before. Neither yet wold her husbād -haue suffered her to lodge in the Church all night. What néed was -there for yͤ gods to haue beds prepared for thē in yͤ Church, -whē it was most aparant they neuer lodged in thē. Princes also may -learne by yͤ example of =Tiberius=, although he were a wicked -tyrant, how such varlets are to be restrained. To this purpose maketh -yͭ historie which =Ruffinus= a Priest of _Aquilia_ reporteth in -=Li.=11.=ca.=25. of his ecclesiasticall history. - -[Sidenote: Tyrannus a wicked priest.] - -There was a priest in _Alexandria_ 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 & principall men, whose Ladies -he liked & lusted after, that =Saturne= had cōmanded, yͭ such a -ones wife shuld lie al night in the temple. Then he which heard yͤ -message, reioycing much yͭ the god vouchsafed to call for his -wife, decking her vp brauely, & giuing her great gifts (forsooth -lest she shuld be refused bicause she came emptie) sent her foorth -vnto yͤ temple, where the woman being shut vp in the presence of -al men, =Tirannus= whē he had fast locked the doores, surrendring -the keyes departed his wayes. Afterwards in great silence passing -through priuie caues vnder the ground, he issued foorth out of the -open holes into the image of =Saturne=: which image was made hollow -in the backe, and cunningly fastned to the wall. And as the candles -burned within the Church, he spake sodeinly vnto the woman (giuing -great care, and praying deuoutly) through yͤ image made of hollow -brasse, in such sort that the vnhappie woman, trembled betwéene feare -and ioy, because she thought her selfe worthie of the spéech of so -great a god. Now after the baudie god had talked his pleasure to -bring her in great feare, or to prouoke her to lust and wantonnesse, -sodeinly all the lightes were put out with the spreading abroad of -shéets, by a certain cunning deuise. And then descending out of -the image, he committed adultery with the woman much abashed and -afraid, vsing most profane and wicked gloses vnto her. When he had -thus dealt a long season, almost with all the wiues of these silly -Gentlemen, it chaunced in the end, that a certain chast Gentlewoman -began to abhorre and loath the deede, and marking the matter more -héedfully, knew it to be =Tyrannus= voice: and there vpon returning -home againe, declared the slie conueiance of this horrible déed vnto -her husband. He being set on fire with rage for the iniurie done vnto -his wife, or rather vnto his selfe, apprehēded =Tyrannus=, & brought -him to yͤ place of torments, where being conuicted he cōfessed al -yͤ matter, & thē other deceits being likewise detected, al shame & -dishonor was spred throughout the houses of yͤ Pagans: the mothers -were found adulterers, fathers incestuous persons, and their children -illegittimate and bastardes. Which thing so soone as it was brought -to light and noysed abroad, togither both Church and image, and -wickednesse, and all was vtterly subuerted and destroied. We reade -that =Numa Pompilius= bare the people of _Rome_ in hande that hée -hadde familiar company with =Egeria= a Goddesse of the waters, to the -ende he might purchase credit and authoritie to his lawes. - - - - -CHAP. VII. - - _Timotheus Aelurus_, counterfeiting himself to be an - Angell, obteined a bishopricke: foure Monkes of the order - of Preachers, made many vaine apparitions at _Berna_. - - -[Sidenote: Lippis & tonsoribus notum.] - -It might be somewhat borne withall, if these things had only chaunced -among the Gentiles, which were without the word of God, if we did -not euidently sée the like happen oftentimes amongest Christians, -and in case it were not to be feared least many such things should -happen euen at this day also. For it is well knowne to all men, that -there haue bene many Magiciens, Sosserers, and Coniurers, and those -especially Monkes and Priests, who would easily counterfeit visions, -and miracles, and familiar talking with soules. - -[Sidenote: Theodorus.] - -[Sidenote: Foure Monks of Berna.] - -=Theodorus Lector=, =collectaneorum ex historia ecclesiastica lib.1.= -writeth of =Timotheus Aelurus=, that he, before =Proterius= bishop -of =Alexandria= was put to death, gaping for the bishoppricke, in -the night cladde in blacke apparrell walked about the celles of the -Monkes, and calling eache man by his name, they answering, sayd vnto -them, that he a spirit, one of Gods seruants came to warne them, that -euery one reuolting from =Proterius=, should ioyne himselfe vnto -=Timotheus=. And by his craft and deceit obteining the bishoppricke, -hée made great vproares in the Church of God. Here I cannot refraine -my selfe as touching this present matter, but that I rehearse a -famous historie, of foure Monkes of the order of Preachers (who were -bernt at =Berna= in =Heluetia=, in the yeare of our Lord 1509. the -last day of May) by what subtilties they deceiued a poore simple -Frier whom they had lately reteined into their monastery: concerning -which thing, many bookes were written at the same time when these -things were done, which are yet extant both in the Latin and in the -Germain toong. There was great contention betwéen the Monkes of yͤ -order of Preachers, and the Friers =Minorites=, or =Franciscans=, -touching the conceptiō of yͤ virgin =Mary=. The Friers preachers -affirmed, that she euen as other men also was conceiued in originall -sin, that the =Franciscans= denied and stoutly denied. At the last -the matter came to that issue, that the preachers determined to -auouch and prooue their opinion by false and fayned miracles: taking -aduisement in a certaine Synode (which they call a chapter) holden -at _Vimpenium_ a cittie 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_, because the people there were -plaine and simple, and giuen to the warres. Foure therefore of the -chiefest in the Abbay of the order of preachers beganne the pageant -at _Berna_: and because the Supprier one of the foure, was well seene -in coniuring, he bounde the Diuell to ioyne in councell with them -by what meanes they might best bring their purpose to passe. Hée -appearing vnto them in the likenesse of a =Negro= or blacke Morian, -promised them all that he could doo, vnder this condition, that they -should yéeld and giue themselues vnto him, which thing they willingly -did, deliuering vnto him a writing written with their owne hand and -blood. And it chaunced at the same time very fitly, that one =Iohn -Iezerus=, a plaine fellowe, a Taylour by occupation, was chosen into -their order, who séemed to be verie fit for their purpose. They tryed -him by throwing stones into his chamber in the night time, making -a great noyse, and faining themselues to be Spirits. The matters -séemed vnto them, euen from the beginning, that it would take good -successe. On a certaine day being Friday, the Supprior shrouding -himselfe in a shéete, togither with other Spirites, whom he had -coniured vp for this purpose, brake into the Friers cell with great -force and noyse, faining with many teares, that he desired his ayd -and help. Now had they priuily conueied Holy water and the Reliques -of Saints into his Cell before. The poore Frier halfe dead with -feare, denied that he could 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 himselfe for the space of -viij. dayes, euery day to be whipped vntill the blood followed, and -moreouer, cause eight Masses to be sung for his sake in S. =Iohns= -Chappell, himselfe while they were sung, lying in the floore with -his armes spread abroad. After hée tolde him that the next Friday -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, -because he was an holy man. The next day this foolish Frier openeth -all the matter to the ringleaders of this deuise, beséeching them to -assist him, that the miserable soule might be deliuered. The matter -was out of hand rumored about the Citie. The Monkes preached openly -hereof in the pulpit, commending highly yͤ holinesse of their -order, which euen hereby might be séene, for that the spirite craued -helpe of them, and not of the wicked drunken =Franciscans=. At the -time appointed, the spirite accompanied with the other euill spirits, -came againe with great noyse to the Friers Cell, who adiuring and -coniuring him, questioned with him touching certaine points. The -spirit shewed him who he was, and for what cause he was so miserably -vexed: and withall gaue great thanks both vnto him and also to his -fathers, for being touched wͭ remorse of him, adding, yͭ in case -there were yet 30. Masses sung, and 4. Vigiles obserued, and yͭ -he would yet once again whip himself vntil he bled, thē he shuld be -clean deliuered out of most cruell torments, which he had cōtinually -endured a 160. yéers. He had conference with him also of other -maruellous matters, which we néed not here to reherse. Afterwards -yͤ same spirit appeared again vnto the Frier, and preferred the -order of preachers before all others, bearing him in hand, that many -of them which had bene aduersaries vnto this order, suffered most -horrible torment in purgatorie, and that the citie of _Berna_ should -be vtterly ouerthrowne, except they banished yͤ =Franciscans=, and -refused yͤ yéerly stipends which they receiued at the French kings -hands. He also talked of sundry things which had hapned to the Frier -(which thing they had learned before of him by meanes of auricular -confession.) Moreouer he hartily thanketh the Frier for the great -benefit of his deliuerance, giuing him to vnderstand, that he was -now admitted into the eight 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, said he was =S. Barbara=, whom he deuoutly -serued, and told him yͭ the blessed virgin would shortly appear -vnto him, and make ful answere vnto those questions which one of the -Monkes had writtē in paper for him. This paper =Barbara= promised -that she her self would deliuer vnto our Lady, which they should -shortly after find in a holy place sealed & signed miraculously. The -Frier vpon this reuealeth the whole matter vnto his fathers, desiring -to be confessed of his sinnes, wherby he might be found worthy the -apparition or séeing of our Lady. He willed them to search in yͤ -halowed place for the scroll, which at the last they found in the -Fratry (as they term it) where they had laid it before. Thē they -caried it with great reuerēce vnto the high alter, affirming yͭ -it was sealed with Christs blood, and that the tapers lightned of -their own accord. In the morning the virgin =Mary= appeared vnto him -againe, rehearsing many things which her sonne Iesus commaunded her -to tell vnto him; to wit, that Pope =Iulius= was that holy man, which -should reconcile the two orders in friendship againe, and institute -and ordaine the feast of the defiled conception of our Lady, for she -would send vnto the Pope a crosse marked with foure droppes of her -sonnes blood, in signe that she was conceiued in originall sinne: and -that they should find an other crosse marked with fiue drops of blood -in their fratrie, which they must conuey to _Rome_, for the Pope -would allowe and confirme it with large indulgences, and after return -it to _Berna_ again: other things likewise she said, whereof many -things were both reported and written too and fro. - -But in witnesse of the aforesaid things, the same =Mary= droue an -yron nayle through the hande of the poore Frier, saying: this wounde -shall be renewed in the day wherein my sonne was crucified, and -in the feast of my sonnes bodie. After they tooke a burning water -made by Necromancie, by the which they taking away his senses, made -foure other woundes in his bodie. And after that he came againe -vnto himselfe, they bare him in hand that there was a certaine holy -thing I wotte not what, which appeared about 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 conditions) howe to behaue himselfe. -And when they had giuen him a drinke beréeuing him of his senses, -and causing him to fome at the mouth, then they sayd he striued -and wrestled with death, euen as Christ did in the mount Oliuet. -After all this, another of them appeared vnto him, telling him many -things: but yͤ Frier knowing him by his voyce, beganne to suspect -and mislike the whole matter, and with violence thrust him from him. -The next night the Frier himselfe appeared vnto him, saying that he -was =Mary= of whome he had bene in doubt, and to the ende he should -be out of all suspition, she had brought him the host of her sonnes -bodie (for he brought him an host stiped in poyson) to the ende hée -shoulde no more thinke he sawe an euil spirite: he also affirmed, -that he had brought a vessel of glasse full of her sonnes bloud, -which he would giue vnto him, and vnto his Monasterie. But the Frier, -who also had this vision in suspition, answered: If (sayde he) thou -be not an euil spirit, rehearse thy =Pater noster= and thy =Aue -Maria= with me. The Prior 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 -knife, and wounded him therewith, and when he defended himselfe, the -Frier 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 Virgin: adding moreouer, I am sent (quoth he) -to shewe thée, that the wounds which thou hast in thy body, are the -very true wounds of Christ, which neyther I, nor yet S. Francis hath, -and that he enlarged with many words. Yet notwithstanding, the Frier -so entertayned him, that he was glad to saue him selfe with running -away. Now bicause the Frier 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 verie déede they fréely confessed many of those apparitions -which he had séene 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 Christ in his body. And -forsomuch as the matter was nowe knowen abroad, they earnestly -besought him, that he would not refuse to go on in the matter, for -otherwise their order should incurre open shame, and both he and -they fall into present daunger, but in case he woulde persist in -his enterprised purpose, the thing would fall out to his and their -great aduantage. And so with fairer words, they perswaded 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 through a cane réede, as if it were Christ talking -with his mother, in this wise: Mother why dost thou weepe? haue I not -promised thée, yͭ whatsoeuer thou willest, shall be done? Wherto -the image made answere. Therfore I wéepe, bicause this businesse -findeth no end. Then said the image of Christ: Beléeue mee mother, -this matter shall be made manifest. This doone, the Monke priuily -departing, the chappell doores were shut. Assoone as these things -were scattered about the citie, by & by there was a great thronging -of people. Amongst whome also came foure monks, dissembling and -fayning, that they knewe not what was there doone, and therfore they -commanded the doores to be opened, and after asked the Frier howe -and after what sorte he came there. He answered them that he was -carried by a spirit. And moreouer told them what words the image had -spoken, and that he could by no meanes moue out of that place before -that foure of the chiefest Aldermen were come vnto him, vnto whom -he had certaine things to be declared: he also desired to receiue -the holy sacrament. The Aldermen were foorthwith called, and then -the Frier declared vnto them, how the virgin Mary lamented and -sorrowed, for that the citie of _Berna_ should be shortly destroyed, -for receiuing yearely pentiōs of the French king: Also for that they -droue not the =Franciscans= out of their citie, who honoured her with -the fayned tytle of vndefiled cōception. Vnto this hir talke the -Aldermen answered very little. By and by the other Monkes gaue him -the host infected with poyson, which when he refused to receiue, they -brought him an other, which he tooke, then they led him with greate -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 exceedingly least he should -betray something because they knew he suspected thē, endeuoured by -all meanes to do him some priuie mischief by poyson giuen in his -meate, & therefore they gaue him the sacrament dipped in poyson, -which he presently cast vp againe by vomit: 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 time the Monkes dispatched two Legates or messengers to -=Rome=, to obtaine a confirmation of these things 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) thought themselues in a safe heauen, the noble -Senate had commaunded the foure Monkes to be fast kept in prison: for -they had learned the whole circumstance of the matter before of the -Frier, whome they had committed to ward. And sparing neither labour -nor mony, sent also vnto =Rome=, that they might perfectly knowe, -what they should do in this matter. In the end both the Frier & the -foure Monkes were all put to torments, and there confessed all the -matter. And when they had bin openly conuicte of so many guiles, and -horrible deeds, by the Popes permission they were first putte from -the orders (which they commonly call degradation) and afterwards -burned in the fire. - -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 authors at libertie. For they had greate cause to doubte, as -it after came to passe, lest they should loose their credit and -authoritie amongst many of the orders of Monks, and that these things -whereon the Popedome resteth, as it were vpon pillers, should now -be had in great suspition with all men. For it is most euident, -that after the impietie, deceit & wickednesse of these Monkes began -to be knowne abroad, the opinion of the Cleargie began to decaie, -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 own accord: that this or that image -spake, wept, or moued it selfe from place to place: that this or -that Saint endowed their monasterie with precious reliques: or that -Crosses were sprinkeled with the blood of Christ: yea and although -they had obteined confirmation of these matters from the Pope, yet -notwithstanding many afterwards would in no wise beléeue it to be so. -Likewise they would not bee perswaded, that this holy father falling -into a traunce, saw any miraculous things: or that =Francis= and -=Catherin= of _Sena_, bare the markes of Christes fiue woundes in -their bodie. - -Furthermore, not without great cause, men began to doubt of -transubstantiation of bread into the body 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, holy water, and satisfaction. For that we let passe many -things, it is clearer then the daylight, euen by this historie, that -many things haue bene beaten into the peoples heads touching these -foresaid matters, which were only deuised and inuented by these idle -bellies. - - - - -CHAP. VIII. - - Of a counterfait and deceiuing spirit at _Orleance_ in - _France_. - - -And that no man thinke the Friers Preachers alone to haue bene so -bolde, and wicked, and so readie in deuising so many monsters, let -vs hearken a while to a notable historie of the =Franciscan= Friers, -reported by =Sleidane= in the ninth booke of his Commentaries, -concerning the state of religion and the Common wealth in the time of -=Charles= the fifth. - -In the yeare (saith he) of our Lord 1534. the =Franciscan= Monkes -played a bloodie and deadly pageant at _Orleaunce_ in _France_. -The Maiors wife of the same Citie, when shée died, commaunded in -her will, that she shoulde be buried without any pompe or noyse, -solemnely vsed at that time. (So also =William Bude=, a rare -and singular ornament of _Fraunce_, lying on his death bedde at -_Paris_, in the yeare of our Lord 1540. in the month of August, -left commaundement with his friendes to bury him without any great -solemnitie and pompe.) The womans husband, who reuerenced the -memoriall of his wife, did euen as she had willed him, and because -she was buried in the Church of the =Franciscans=, besides her father -and grandfather, gaue them in rewarde only sixe Crownes, whereas they -hoped for a farre greater pay. Shortly after, it chaunced that as he -felled certaine woods, and solde them, they desired him to giue vnto -them some parte of it fréely without money: which hee flatly denied. -This they tooke very gréeuously, and whereas before they misliked -him, they deuised this meanes to bee reuenged: forsooth to report -that his wife was damned for euer. The chiefe workemen and framers -of this tragedy were =Colimannus=, and =Stephanus Atrebatensis=, -both doctors of diuinitie, and =Colimannus= a great coniurer, -hauing all his implements in a readinesse, 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 praiers (as they were wont to do) maketh -a great rumbling & noise: out of hand the Monks began to coniure -& charme, but he answereth nothing, then being required to giue a -signe whether he were a dumbe Spirit or no, he begins to rumble and -stir again: which thing they tooke as a certaine signe. Hauing laid -this foundation, they go vnto certain citizens, chief men and such -as fauored them, declaring that a heauy chaunce had hapned at home, -in their monasterie, not shewing what the matter was, but desiring -thē to come to their mattens at midnight. Whē those citizens -were come and that praiers were now begun, the counterfeit spirit -beginneth to make a maruellous noise in the top of yͤ church, and -being asked what he meant, and who he was, he giueth them signes that -it is not lawful for him to speak: Therfore they commaunde him to -make aunswere by tokens and signes, to certaine things they woulde -demaunde of him. Nowe there was a hole made in the vaute, through -the which he might heare and vnderstand the voyce of the coniurer: -and then had he in his hande a little boord which at euery question -he strake in such sort as he might easily be 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 had bin buried there, at the last also name the Maiors wife: -and there by and by, the Spirit gaue the signe that he was her soule. -He was further asked whether he were damned or no, and if he were, -for what desert or fault? Whether for couetousnesse, or wanton lust, -for pride, or want of charitie, or whether it were for heresie, and -for the secte of =Luther= newly sprung vp? Also what he meant by that -noyse and sturre he kept there? Whether it were to haue the bodie -now buried in holy ground to be digged vp again, and to be laide in -some other place? To all the which points, he answered by signes as -he was commanded, by the which he affirmed, or denied any thing, -according as he strake the boord twise or thrise togither. And when -he had thus giuen them to vnderstand, that the very cause of his -damnation was =Luthers= heresie, and that the bodie must needs be -digged vp againe, the Monkes request the 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 -such things, as were done a fewe dayes before. The citizens taking -good aduise on the matter, least they should offend the Maior, -or bring themselues in trouble, refuse so to do: but the Monkes -notwithstanding take from thence the swéete bread, which they call -the host, and body of our Lord, togither with all yͤ reliques of -saints, and cary them to an other place, & there say their Masse. The -bishops substitute iudge (whom they call =Officiall=) vnderstanding -this matter, commeth thither accompanied with certain honest men, to -yͤ intēt he might know yͤ whole circumstances more exactly, & -therfore he cōmandeth them to make cōiuration in his presence, -& also he requireth certaine to be chosen to go vp to yͤ top of -the vault, and ther to see whether any ghost appeared or not. That -=Stephanus Atrebatēsis= stifly denied, and maruellously persuading -yͤ cōtrary, affirmed, that the spirit in no wise ought to be -trobled. And albeit the =Officiall=, vrged thē very much, yͭ -there might be some coniuring of the spirit, yet could he nothing -preuail. In the mean while that these things wer a doing, the Maior, -whē he had shewed the other iustices of the citie, what he wold -haue thē do, tooke his iorny to the king, and opened the whole -matter vnto him. And because the Monks refused iudgement vpon plea -of their owne lawes and liberties: the king choosing out certaine of -the Aldermen of _Paris_, giueth them absolute and full authoritie, -to make enquirie on the matter. The like doth the chancelor, maister -=Anthonius Pratensis=, Cardinall and Legate for the Pope, throughout -_Fraunce_. Therefore when they had no exception to alleadge, they -were conueyed vnto _Paris_ and there constreyned to make their -aunswere: but yet could nothing be wroong out of them by confession. -Wherevpon they were put a part into diuers prisons, the Nouice -beeing kéept in the house of maister_Fumæus_, 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 he -should neuer come into theire handling, he repped vp vnto them the -whole matter, as it was done, and being brought before his fellowes, -aduoucheth the same to their faces. The Monkes 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 priuiledges: 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, should 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 cōfession of -their trespasses. But there chaunced at the very same time a greeuous -persecution against the =Lutherans=, which was the cause why that -sentence, (albeit 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 of the =Franciscane= Friers, hath the -opinion of great holinesse with the common people: insomuch, that -when they being condemned, were carried to _Orleaunce_, certaine -fonde women moued with foolish pittie, followed them to the very -gates of the citie, weeping & sighing abundantly. When they were -come to _Orleaunce_, and were there cast into diuers prisons, againe -they vaunted and bare themselues very brag on their priuiledges, and -liberties: and so at the last when they had lyen long in prison, -they were in the end deliuered without any greater punishment. All -the while they were in prison, they wanted nothing: for there was -bestowed vpon them, especially by women, very largely, for to serue -for their liuing, and to purchase to them help and fauour. Except -these persecutions and 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 the ground. - -This Historie also doth demonstrate and shewe, that Spirits are not -alwayes heard, when some men affirme they are. - - - - -CHAP. IX. - - Of a certaine parish Priest at _Clauenna_, whiche - fayned himselfe to bee our Ladie, and of an other that - counterfeited himselfe to be a soule: as also of a - certaine disguised Iesuite Frier. - - -[Sidenote: Ioannes Stumpfius.] - -To the ende wee may the better vnderstande this matter, I will yet -rehearse an other Historie of a certaine parishe Prieste, which -chaunced a yeare before the other I spake of, which is sette foorth -briefely, but yet truely, by =Ioannes Stumpfius=, in the Germane -Chronicles of the =Heluetians=, in the twentieth Booke and eighth -Chapter, whereof also many notable men at this day beare suffucient -witnesse. A certaine parish Priest of _Clauenna_, (whiche is a Citie -neare the Laake or water =Larius=, in the Countrey of _Rhetia_), -being farre in loue with an honest and faire mayden, the daughter -of a citizen in the same town, oftentimes followed her, as she went -vnto her fathers barne: and attempted to haue defloured her, but she -euer resisted, and put him backe. In the ende when he saw he could -not obtaine his purpose, he priuily stole out of the church a blew -cloth, beset with sundry starres, and therwith couering himselfe, -saue only that he left his armes & féete naked, which 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 counterfeit voyce, to be the blessed virgin -=Mary=. Then in many words he declareth vnto her diuers plages, which -were shortly like to fall on the Citie, for the heresies of =Luther=, -(for at other times also hée had bitterly enueyed against =Luther=, -in his open Sermons:) he also commaunded the mayd to shew many -things vnto the citizens, touching holy dayes, fastings, generall -processions, &c. And amongst other things he added, that there was a -certain holy and religious man, whiche had heeretofore asked a thing -at her hands in the very same place, which she had hitherto denied -him, but now it was her pleasure, if he required yͤ same again, -she should in any wise grant it, if she would attain euerlasting -life: and yͭ aboue all thing, she must conceale and kéep close this -latter point vnto her self. The maydē by & by blazed it about al the -citie, that our Lady had visibly appeared vnto her, & foretold her -of sundry plagues likely to happen vnto the citie. The inhabitants -taking good aduise on this matter, at the last for feare of these -imminent dangers and plages, gaue commandement, that three daies -shuld be kept holy. In the which time, the mayd, supposing she shuld -do high seruice to the virgin =Mary=, fulfilleth the lust of that -wicked knaue. This trecherie and deceit being shortly after detected -by the wonderfull prouidence of God, the varlet was first beheaded, -and afterward burnt in fire. - -[Sidenote: Erasmus.] - -[Sidenote: Spectrum.] - -=Erasmus Roterodamus=, writeth in his two and twentieth booke of -Epistles, vnto a certaine Bishop, excusing himself, touching certaine -points, which he had moued vnto him, to the ende he should be very -circumspect: and amongst other things, making mention there of -spirits or wandring soules, he reporteth this Historie. There was -(saith he) a certaine parish Priest, who had dwelling with him in -his house, a Néece of his, a woman well stored with money: In whose -Chamber hee woulde oftentimes conuey himselfe, being disguised in -a shéete lyke vnto a Spirite: And then he cast foorth a doubtfull -voyce, hoping that the woman would either procure a coniurer for her -helpe, or else her selfe make him answere. But she hauing a man-like -courage, priuily requesteth one of her friendes to lodge in her -Chamber secretly all night. The man being armed with a clubbe insteed -of other coniuring tooles, and being well tippled with drinke, to -auoyd feare, hideth himselfe in the bedde. Sodainly commeth the -Spirit roaring very miserably: The coniurer with his clubbe awaketh, -leapeth out of his bedde scant sober, and setteth vpon him. Then the -Spirit with his voyce and iesture, beginneth to make him afrayd. But -the drunken coniurer soone answered him: If (quoth he) thou be the -Diuel, I am thy mother: and therewith catching holde on him, all to -beat him with his club, and would also haue slaine him, if he had -not chaunged his voyce, and cryed; O spare me for Gods sake, I am -no soule, but I am sir Iohn. Which voyce when the woman heard and -knewe, she leapes out of her bedde, and parts the fraye, &c. The same -=Erasmus= writeth in the foresayd Epistle, that this Priest vpon -Easter eue, put liue crabbes priuily into the churchyard, hauing waxe -candles on light cleauing to their sides: which when they crawled -amongst the graues, séemed to bee suche a terrible sight, that no man -durst approach néere them. Hereof rose a fearfull reporte, wherewith -all men béeing amazed, the priest declareth to yͤ people in the -pulpit, that they were yͤ soules of deade men which desired to be -deliuered out of their torments by Masses & almes déeds. This deceite -was espied by these meanes: that at the last one or two of the -crabbes were found amongst the rubbish, hauing the candles done out -cleauing on their backs, which yͤ priest had not takē vp. - -[Sidenote: Georgius Buchananus.] - -=Georgius Buchananus=, prince of all Poets in this our age, reporteth -an historie in his Commodie called =Franciscanus=, of one =Langus= -a priest, who falsly affirming that in a field of Scotland full of -Brimstone there were soules miserablie tormented, which continually -cried for helpe and succour, suborned a countrie clowne whome he -would coniure, as if he had bin one of those soules. Which deceite of -his, yͤ husbandmā afterward discouered whē he was drunk. I would -here 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 =Augusta=, a noble citie of Germanie, this -present yeare 1569. there was a maide and certaine other men seruants -in a great mans family, which little regarded the sect of the -=Iesuite= Friers: & that one of the saide order made promise to their -master, that he wold easily bring them to an other opinion: & so -disguising himselfe like vnto a Diuel, was hid in a priuie corner of -yͤ house: vnto the which place, one of the maides going, either of -hir owne accorde to fetche some thing, or being sent by her master, -was by yͤ disguised Iesuite made maruellously afraide: which 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 same place, & laying hold on his dagger, sodeynly stabbed in -the counterfeit diuell, as he came rushing on him. This history is -written in Duch verses, and put in print, and now almost in euery -mans hands. - - - - -CHAP. X. - - That it is no maruell if vaine sightes haue bene in old - 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 suffise to -proue euidently, to what point ambition, couetousnesse, enuy, hatred, -stubburnesse, idlenesse and loue, do most commonly driue men. - -[Sidenote: Ambition.] - -We sée by common experience, that proude ambitious men dare aduenture -any thing. If they may hurt or hinder other men by accusations, -slanders, or any other wayes or meanes, whome they suppose may -preiudice or let their exalting to honour, they sticke not at all -to doo it. What maruell is it then that Monkes and Priests, which -desire to be aloft, indeuour now a daies to purchase vnto themselues -authoritie by false miracles, vaine apparitions, and such other like -trumpery. - -[Sidenote: Couetousnesse.] - -[Sidenote: Paule.] - -All men know what a pernitious thing couetousnesse is. For they which -are not contented to liue with a litle, but will néeds be rich, -neither care for any man, nor yet spare any man. Hungry guttes séeke -sundrie wayes to fill themselues: fewe willingly endure hunger. -Wherefore it is not be maruelled at, if amongst Monks and Priests at -these our dayes, who haue bene euer reported to be couetous, there -be some founde, which by false apparitions of soules, séeke their -gaines, inuenting holy pilgrimages, and other baytes to get mony. For -what wil not idle and slothfull lubbers attempt to purchase riches? -Doth not Saint =Paule= say, that those which will waxe rich by -idlenesse, fall into the snares of the Diuell? - -[Sidenote: Enuis.] - -Emulation, wilfulnesse, enuie, hatred, contention, desire to -ouercome, what they may doo, what they may bring to passe, daily -experience teacheth vs. The Preachers of _Berna_, when they perceiued -they could not ouercome their aduersaries by any other means, yéelded -themselues (which is horrible to be spoken) vnto the diuel, making -him one of their counsell. And who can deny but yͤ priests now -adayes are also for the most part, stubborne, and full of contention. - -[Sidenote: Idlenesse.] - -Idlenesse is the nurse and mother of all mischiefe: what goodnesse -then may ye looke for of them, which not only exercise themselues in -no labours prescribed by God, neither yet apply themselues to good -learning, but day and night play the gluttons? Tell me I pray thée, -whether the laboring husbandman, or the idle man, who alwayes spent -his time in inuenting pernitious mischiefes, first founde out those -cruel instruments of warre which they call gunnes? - -[Sidenote: Loue.] - -It might be declared in many words what loue is able to do. Now -because Monks and Priests liue idlely, abounding in all wantonnesse, -and yet are restrained from holy marriage, what maruell is it if at -this time also they faine and counterfeit many visions, that they -might thereby the easier enioy their loue? And here I wil not say -it is to be feared, that there are many amongst them so wicked and -villanous, as to exercise & practise magicall Artes, and such like, -which are vtterly forbidden. Who can then maruell hereafter, if it be -sayd, they counterfeyt spirites, affirming they haue let men see this -or that soule? For in what men soeuer these vices be, which we haue -rehearsed, surely those dare boldly aduenture any thing. - -No kinde of men are more obnoxious to these kinde of things, than -those which leade their life in Monasteries, and Colledges: and -therefore no man ought to maruell or thinke it a straunge thing, if -we say that in times past many false visions haue bene practised, -and may also at this day likewise happen. For yͤ world, as all men -iustly complaine, waxeth worse and worse. Men are now more impudent, -more bold, more couetous, and more wicked, than euer they were in -times past. - -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 much as suspecteth them to apply their mindes -to euill matters, to subtiltie, craft, and deceit: all men looke for -other things at their hands. If therefore they addict themselues to -euill deuises, they may easily deceiue men, except God miraculously -reueale their wickednesse, and bring it to light, as we declared in a -fewe examples rehearsed before. - -[Sidenote: Popes haue fained visions.] - -[Sidenote: Bruno.] - -[Sidenote: Gregorius 7.] - -[Sidenote: Bartholomeus Platina.] - -[Sidenote: Bonifacius.] - -And perchance for this cause also, Priests and Monkes could not bee -so well blamed, for their so often deceiuing plaine meaning folkes -with craft and subtiltie, in so much as some of their moste holy -Fathers, 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=, for so I iudge his name is) who was also a Cardinall, -set foorth the life of Pope =Gregorie= the seuenth, in writing, -in the which hée sheweth the sayd Bishop to haue bene a proude, -arrogant, malicious and couetous Monke, and that hée was throughly -séene in the blacke art of Negromancie. =Bartholomeus Platina= (who -being a sworne seruant with the Pope, excusing their faults as much -as he can) writeth of =Siluester= the second, yͭ he gaue himselfe -to the diuel, and that by his meanes, his counsell & magical deuises, -he atteined yͤ great office of papacie. Doo ye think, that it is a -hard thing for him yͭ is confederat with the enemy of mankind, to -faine spirits & soules, or to cōiure a diuel, to make men beléeue he -were a soule, do you thinke such men abhorre to doo such mischiefe? -The =Historiographers= report that =Bonifacius= the 8. deceiued -his predecessor =Celestinus=, by a voyce sent through a cane réed, -as though it had come from heauen, perswading him to giue ouer his -office of Popeship, and to institute therein, one =Bonifacius= a -worthier man than he, except he would be thrust out of the kingdome -of heauen. The poore simple Pope obeying this voyce, ordeined -=Bonifacius= Pope in his steade, in the yeare of our Lord 1294. who -first brought in the yeare of Iubile. Of this =Boniface=, the common -people would say, _He came in like a Fox, he raigned like a wolfe, -and died like a Dog_. If the very vicar of Christ, who hath all -knowledge as it were fast lockt in the Coffer of his brest, could be -deceiued, lette no man maruel any more if simple credulous husbandmen -and citezens haue ben deceiued, and that it hath bin said to them: -God spake this: This soule did aske helpe: and such like things, -which are most false and vaine. Yf this man coulde counterfeit the -voyce of God, coulde he not also faine the voice of dead men? - -[Sidenote: Sometimes Laye men beguile the Priests.] - -Before I procéede any further, this is also to be obserued, that -plesaunt conceited fellowes, may oftentimes deceiue the priests, -themselues. For when the priests did 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 -saules which required their helpe to be deliuered. =Erasmus= in his -=Colloquio= or talke which he intituled =Exorcismus, vel spectrum=, -or a coniuration or vision, writeth howe one =Polus= maruellously -deceiued a priest called =Faustus=. But there is no doubt but that -priests being many times deceiued in iest by the lay men for pastimes -sake, haue on the other side more often times beguiled them in -earnest. - -[Sidenote: Men walking by night.] - -I haue spoken hitherto of men being awake, and now I will adde a -fewe words of such as sléepe. There be many which haue such 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= seruant, -who in their sléepe climed vp to the top of the house. I haue hearde -of some which in their sléepe haue done that which béeing awake, they -could not do by any meanes. If a man sée such a one walking in the -night, either apparrelled or naked, and after here him say he was at -the same time in his bed, he will straight thinke, it was his soule -that he sawe, the like will he do if he heare such a one at his owne -house. - - - - -CHAP. XI. - - That many naturall things are taken to be ghoasts. - - -[Sidenote: Fayries of the earth.] - -There happen daily many things by the ordinary course of nature, -which diuers men, especially they that are timorous and fearefull, -suppose to be visions or spirits. As for example, when they heare the -crying of ratts, catts, weasels, martins, or any other beaste, or -when they heare a horse beate his féete on the plankes in the stable -at midnight, by and by they sweat for feare, supposing some bugges to -walke in the dead of the night. Somtimes a bittour, or hearne (which -birds are sildome séene with vs in _Germany_) or some other straunge -birds, make a noise in the aire: many fooles straightwayes dreame, -they haue heard I wotte not what. If a worme which fretteth wood, -or that bréedeth in trées, chaunce to gnawe a wall of waynescot, or -other timber, 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 men hearing these things, -imagine, I know not how, that there be certaine elues or fairies of -the earth, and tell many straunge and maruellous tales of them, which -they haue heard of their grandmothers and mothers, how they haue -appeared vnto those of the house, haue done seruice, haue rocked the -cradle, and (which is a signe of good lucke) do continually tarry -in the house. If such dwarfes or elues haue bene séene at any time, -surely they were euill spirits. For we reade that the Gentiles in -time past, had their familiar or houshold gods, whome they worshipped -with great deuotion, because (as they thought) they tooke care of -their house, and defended their family: and vnto these men, euil -spirits did sometimes appeare, thereby to confirme them the more in -their blinde superstition. - -[Sidenote: Olaus Magnus.] - -=Olaus Magnus= Archbishop of _Vpsalia_, writeth in his history =de -Gentibus Septentrionalibus=, that euen at this day also, there are -spirits séene in these countries, which hauing the shape of men, do -men seruice in the night, dressing their horse, and looking to their -cattell. The winde 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 that vaine opinion. - -[Sidenote: Echo.] - -This thing is also according to nature, that when a man either crieth -or speaketh in the woods, valies, or other hollow places, =Echo= wil -resound the later word or sillable, so plainly many times, that a man -would verily thinke some liuing bodie made him answere againe. Many -would be afraide hereof at all times, but especially in the night -season, except he knew very well it were a naturall thing. - -[Sidenote: Cardanus.] - -=Cardanus= in his booke =de Subtilitate lib.18.= rehearseth a -maruellous historie of one =Comensis=, who very late in the night, -comming to a riuersside, not knowing where he might passe ouer, -called out aloude for some bodie to shewe him the foorde, and when -the =Echo= made him answere, hee supposing it to be a man, asked him -if he might passe ouer here: to whom the =Echo= answered again in -yͤ Italian tong, Here, here. But in yͭ place was a whirlpoole, -and a great roring of the water: Therfore yͤ man douting, asketh -once or twice againe, whether the riuer might be past ouer in the -same place: to which the =Echo= answered stil that it might. In the -end, when he had escaped yͤ passage without danger, he told his -friends, how by the persuasiō of the diuel, he had almost throwne -himself hedlong into the riuer, and drowned himself. In the same -place, he saith, that the great Hall at =Ticinium= in _Italy_, doth -render sundry and manifold voyces, if one speake 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 perswaded it is the -noyse of =Echo=. - -[Sidenote: Things shyning by night.] - -[Sidenote: Hector Boethius.] - -There are certain things which shine only in the night, as some -precious stones doo, the eyes of certaine beastes, a Glowoorme, or -Globard, as also some kinde of rotten wood, wherewith many times -children so terrifie their play-fellowes, that they imagine with -themselues, to sée euil spirites, or men all burning with fire. -=Hector Boethius= writeth, that a certain King of Scots caused some -of his men to be disguised in garments with bright shining scales, -hauing in their hands rotten wood instéed of staues, and so to -appeare to his nobilitie and Lords in the night, exhorting them to -fight couragiously with their enemies, and promising them to obtaine -victorie. Whereby the noble men supposing they had séene angels, -behaued themselues valiantly, and atchieued the victorie. - -[Sidenote: Burning lights.] - -Many times candles & small fires appeare in the night, and séeme to -runne vp and downe. And as the yong men in _Heluetia_, who with their -firebrands which they light, at the bonfires in Shroftide, sometime -gather themselues togither, and then scatter abroad, and againe, -méeting togither, march in a long rancke: euen so doo those fires -sometime séeme to come togither, and by and by to be seuered & runne -abroad, and at the last to vanish cleane away. Sometime these fires -goe alone in the night season, and put such as sée them, as they -trauell by night, in great feare. But these things, and many such -lyke haue their naturall causes: and yet I will not deny, but that -many times Diuels delude men in this maner. - -[Sidenote: Exhalatons.] - -Natural Philosophers write, that thicke exhilations aryse out of -the earth, and are kindled. Mynes full of sulphur and brimstone, if -the aire enter vnto it, as it lyeth in the holes and veines of the -earth, will kindle on fier, and striue to get out. Sometimes fire -bursteth out of the earth, as high as a tall trée, and is suddeinly -put out againe. Which thing is to be thought to procéede of fierie -matter, séeking a vent to gush out. Wee reade of the mount _Aetna_ -in _Cicilie_, that in times past it burnt continually, day and -night, casting forth flames of fire, fiery stones and ashes in great -aboundance. The lyke is read also at _Vesuuius_ a hill in _Campaine_, -about a Germaine mile from _Naples_: The same hill in the time of -=Titus= the Emperour, as S. =Hierom= reporteth, cast foorth of it so -much fire, that it burnt the country, 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 great heate, haue -very much 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 litle fire be kindled in the earth, and yet wander very large. -They which 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 séene men burning like fire, or -some other straunge thing, which they haue heard other men talke of. -And by means of their great feare, oftentimes they fall into great -daungerous diseases. - -[Sidenote: Glasses.] - -The arte perspectiue doth also worke this wonderfull feate, that -diuers and sundrie shapes will appeare in glasses, made and sette -togither aftter a certeine artificial sorte: sometimes they will -séeme to goe out of the doores, and resemble men of our familiar -acquaintance. Many things in very déed are naturall, although we -cannot finde any naturall reason for them. - -And yet by the way, they shewe themselues too foolishe, which labour -to bring all things to natural causes. Here I will say nothing of -these men, which can beare plaine and rude people in hande, that -they, or some other of their acquaintance, haue séene strange things, -which they earnestly auouch to be true, when as indéede there was -no suche thing. How often I pray you, do we heare things affirmed -as true, which afterward proue most false: as that one was caried -away bodie and soule, that an other was put to death, and an infinit -nomber of such like reports. - - - - -CHAP. XII. - - A proofe out of the Gentiles histories, that Spirites and - Ghoasts do oftentimes appeare. - - -Albeit many melancholicke, madde, fearefull, and weake sensed men, -doo oftentimes imagine many things which in very déed are not, and -are likewise deceiued, sometime by men, or by brute beasts: and -moreouer mistake things which procéede of naturall causes, to be -bugges and spirites, as I haue hitherto declared by many examples, -yet it is most certaine and sure, that all those things which -appeare vnto men are not alwayes naturall things, nor alwayes vaine -terrors to affray men: but that spirites doo often appeare, and many -straunge and maruellous things doo sundry times chance. For many -such things of this sort, are to be red in diuers graue and auncient -Historiographers: and many men of no small credite, haue affirmed, -that they haue séene spirites both in the day and in the night also. -And here I will orderly declare a fewe histories out of diuers -allowed authors, touching spirites which haue appeared and shewed -themselues. - -[Sidenote: Triton appeared to Iulius Cæsar.] - -=Suetonius Tranquillus= writeth, that when =Iulius Cæsar= marching -out of _Fraunce_ into _Italie_ with his army, and comming to the -riuer _Rubico_, which diuideth _Italie_ from the hether _Fraunce_, -staying there a while, and reuoluing with himselfe howe great an -enterprise hee had taken in hand, as he was wauering in mind whether -he shuld passe the water or not, suddeinly there appeared a man of -excelling stature and shape sitting hard by, pyping on a réede. -(=Melancthon= in his Phisickes calleth him =Triton=) vnto whom when -not only shepheards, but also very many souldiers from the campe, and -amongst them diuers trumpetters had flocked to heare him, he sodeinly -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 =Cæsar=, good lucke mates, let vs goe whither the gods -warnings leade vs, and whither our enemies iniquitie calleth vs: The -dice are throwne. And so he transported ouer. - -[Sidenote: Theseus seene in the battaile of Maratho.] - -=Plutarke= writeth in =Theseus= life, that many which 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 =Athenians= afterward -were moued to honor him as a demigod. - -=Pausanias= writeth in =Atticis=, That in the field of =Maratho=. -400. yeares after the battaile there foughten, there was heard the -neying of Horses, and the encountring of souldiers, as it were -fighting euery night: And that they which of purpose came to heare -these things, could heare nothing, but those that by chaunce came -that way, heard it very sensibly. - -The same =Plutarke= writeth in the life of =Cimon=, that when the -citizens of =Cherouesus=, had by faire words called home their -captaine =Damon=, (who before for diuers murthers departed the citie) -afterwards they cruelly slew him in a Hotehouse, as he was bathing -himselfe, and from that time foorth, there were many strange sightes -séene in the same place, & many times also most gréeuous gronings -were there heard, insomuch that they were euer after constreined to -stop vp the hotehouse doores. - -Also in yͤ life of =Dion=, he reporteth that the saide =Dion= being -a stoute & a couragious man without any feare, sawe notwithstanding -a great and maruellous horrible 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 himselfe, being sodeinly moued with a great noyse, -he arose and looked backe to the other side of the gallerie, and -there he espied a monstrous great woman, who in apparell and -countenaunce nothing differing from a Tragi, call furie, swept the -house with a broome. With the which sight being amazed & terribly -afraide, he called his friends and acquaintance vnto him, and -declaring vnto them 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 indéede neuer hapned after. But a fewe daies after, his sonne -threwe himselfe headlong from the top of the house, and died, and he -himselfe being stabbed through the bodie, 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 musing and reuoluing -with himselfe, he séemed that he hearde one entring the Tente into -him, and looking backe vnto the doore, he sawe a terrible and -monstrous shape of a bodie, which farre excéeded the common stature -of men, standing faste by him without any words, wherewith he was -sore afraid: and yet he ventured to aske it this question. What art -thou (saieth hée) either a God, or a man? and why commest thou vnto -me? Whereto the image answered: I am (quoth he) O =Brutus=, thy euill -ghoast, at =Philippos= thou shalt sée mée. Then saith =Brutus=, -being nothing amazed: I will sée thée. When the sight was vanished, -he called his seruants, who tolde him, that they neither sawe any -such thing, neither heard any voyce at all. All that night =Brutus= -could not sléep one winke. In the morning very early, he goeth vnto -=Cassius= and sheweth him his straunge vision. =Cassius= who despised -all such things (for he was an Epicure) ascribed the whole matter -to naturall causes. For his disputation hereof, is yet extant in -=Plutarke=. Afterwards =Brutus= (being vanquished by =Augustus=, and -=Anthony=, in the field of =Philippi=) slew himselfe because he would -not bee deliuered into the hands of his enemies. - -[Sidenote: Caius Cassius sawe Iulius Cæsar.] - -=Valerius Maximus=, in his first booke and sixt chap. writeth that -=Caius Cassius= sawe =Iulius Cæsar= in the battaile of =Philippi=, -(in a shape of greater maiesty, than any man hath) setting spurres to -his horse, and running on him with a terrible threatning countenance: -which when =Cassius= sawe, he turned his backe to the enemy, and -fled, and shortly after murthered himselfe. - -[Sidenote: Drusus sawe a woman excelling all mortall creatures in -maiestie.] - -=Dio Cassius Nicæsus=, in his Roman historie from the beginning of -his 55.booke writeth of =Drusus=, who by spoyling _Germany_ far and -néere 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 -finde no end of thy gréedie desire, whither goest thou? It is not -lawfull for thée to sée al these things: but rather get thée hence, -for the ende both of thy life and worthie déedes is nowe at hand. -When =Drusus= heard these things, he sodeinly chaunged his course, -and being on his iourney, before he came to the riuer of =Rein=, he -sickned and dyed. Other like foretokens the same author reporteth -to haue hapned before his death, all the which notwithstanding, he -nothing regarded. For two yong men appeared on horsebacke vpon the -rampiers, and the shriking of women was also hearde, with many other -such like. &c. - -[Sidenote: Plinius secundus writing of spirits.] - -=Plinius secundus= citizen of =Nouocomensis=, hath an Epistle of -Spirits appearings, written vnto his friend =Sura= in the vii. booke -of his Epistles, which we haue thought good to set downe whole in -this place: Leisure (saith he) graunteth me libertie to learne, -and giueth thée leaue to teache. Therfore I am very desirous to -knowe whether thou thinke fantasies are any thing, and whether they -haue any proper figure of their owne, and be some kinde of diuine -power, or else whether they take vppon them some vaine & variable -shape, according to the feare which we haue of them? That I should -so beléeue, I am especially moued thereto by that which I heare -saie happened to =Curtius Rufus=, who was as then, companion to the -Proconsul of =Affrica=, bothe poore, and also of small reputation. -And as he walked one day in a Gallerie towardes the euening their -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 honoure, and afterwarde, that he should returne -into the same prouince with full and high authoritie, and there end -his daies. Which things came all to passe. And moreouer, the same -figure (as it is saide) mette with him againe on the shore side, as -he entred out of the ship, and came towardes _Carthage_ to take his -charge and regiment in hande. Afterwards falling sick, when no man -dispayred of his healthe, coniecturing things to come by those that -had passed, and comparing aduersitie with his former prosperitie, -he vtterly cast away all hope of recouerie. Is not this also more -terrible, and no lesse maruellous, whiche I will now repeate as I -haue heard it tolde? - -[Sidenote: The spirit of Athens.] - -There was in _Athens_ a goodly and a very large house, but euill -reported, and counted as an infortunate and vnluckie house. For about -midnight, there was heard the noyse of iron, and if one marked it -well, the ratling of chaines, as it were a farre off at the first, -and so, néerer and néerer: shortly there appeared an image or shape, -as it were an olde man, leane and loathsome to beholde, with a long -beard and staring haire: on his legges he had fetters, and in his -hands carried chaines which he alwaies ratled togither. By meanes -whereof, those that inhabited the house, by reason of their feare, -watched many heauie and pittifull nights: after their watching -folowed sicknesse, and soone after, as feare increased, ensued death. -For in the day time also, albeit the image were departed, yet the -remembrance thereof, was euer present before their eyes: so that -their feare was longer than they had cause to feare. Vpon this the -house stood desert and solitarie, wholly lefte vnto the monster -whiche haunted it: yet was it proclaimed to be solde, if happily any -man whiche was ignorant of this great mischiefe, would either 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, -because he suspected the good cheapenesse thereof, enquiring further, -vnderstoode the whole matter, and notwithstanding any thing that he -heard, he hired the house, so much the rather. When it waxed night, -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 seruaunts into the inner part of the -house. He himselfe setleth his minde, his eyes and hand to write, -least his mind being vnoccupied, should imagine it heard straunge -figures, and should bréed vaine feare. In the beginning of the night, -there was silence as 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, and -stopped his eares. Then the noyse increaseth & draweth neare, and -séemeth sometimes to be without the porch, sometimes within. Thē -he looketh back, and seeth and acknowledgeth the shape whereof he -had heard before: the image stood still and 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 -againe to his writing. The image shaketh his chaines ouer his head, -as he sate writing. He looketh about againe, and seeth him beckning, -as he did before. And so rising vp without delay, taketh the candle -in his hand and foloweth: the image goeth before with a softly pace, -as though he were heauily laden with chaines: After he had turned -aside into the court of the house, sodeinly vanishing away, leaueth -his walking mate alone. He being forsaken, laieth hearbes and leaues -gathered togither vpon the place. The next day he goeth to the rulers -of the citie, and willeth them to commaund the place to bée digged -vp, whiche done, they finde bones wrapped and tyed in chaynes: which -the bodie béeing putrified and consumed with long lying in the earth, -had left lying in bondes: those bones being gathered togither, were -buried solemnely: The house, after they were orderly laide in the -ground, was euer after cleare of all such ghostes. - -In these things I must beléeue other mens reports, but that which -followeth, I can boldly affirme on mine owne knowledge. - -I haue one with mée, sometime my bondseruaunt, but nowe enfraunchized -and set at libertie, a man not vtterly vnlearned: with him my yonger -brother lay togither in one bed. He in his owne imagination seemed -that he saw a certain personage sitting vpon the bedde where he laie, -putting kniues vnto his head, and therewith polling off his haires. -When it was day light, the haires were found on the ground, he being -in very déed notted about the crowne of his head. Shortly after the -like happened vnto him, which made all men beléeue the first was -true. The boy amongst a great many of his fellowes chaunced to sléepe -in the schoole, and being in sléepe, there came certaine in at the -windowes (as he sayd) cloathed in white garments, and shore of his -haire as he laie, and so departed againe as they came. This polling, -and also his haires scattered abroad, were founde when it was day. -No notable matter ensued hereof, except it were, perchaunce, that I -was not accused of treason, as I should haue bene, if =Domitianus=, -who died about this time, had liued longer. For there was a libell -found in his coffers, giuen vnto him against me, written by maister -=Carus=. By which it may well be coniectured, that in so much as -those which are accused, doo vse to let their haire growe very long, -the cutting of my friends haire, was a sure signe of escaping the -great daunger, which then hung ouer my head. Wherefore I hartily -require you to straine your learning. The matter is worthie, wherein -ye may vse long and déepe consideration: and I surely am vnworthie -to whom ye shuld open your knowledge. You may therfore (if it please -you) dispute the matter on both sides, as ye are accustomed, but -yet I pray you handle it more throughly on the one side, least ye -sende me away wauering and hanging in doubt, whereas the cause of my -séeking counsel, is to the ende I might be quite out of doubt. Fare -ye well. - -[Sidenote: Manlius.] - -What answere master =Sura=, (who as it appeareth, was well learned) -made vnto maister =Pliny= I do not finde. But to say the truth, what -sound answere could he, being a Gentile make herein? The like history -is to be red in the collections of =Iohn Manlius= common places, -who (as =Philip Melancthon= reporteth) dooth write, that =Theodorus -Gaza= had a lordship or manour place in _Campania_, giuen him by -=Nicholas= Pope of _Rome_. In the manour, when by chaunce, one of -his farmers had digged vp a coffin with dead mens bones in it, there -sodeinly appeared a spirit vnto him, commaunding him to bury the -coffin againe, or else his sonne should shortly after die. Which when -the farmer refused to doo, shortly after his sonne was found slaine -in the night. A fewe dayes after, the Spirit appeared againe vnto -the husbandman, menacing and threatning him, that in case he did not -bury the aforesaid bones, he would kill his other sonne also. The man -taking warning by his losse, and séeing his other sonne fallen sicke, -goeth vnto maister =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 bury the coffin with the bones. As soone as the bones -were laide in the graue, the husbandmans sonne immediatly recouered -his health. - -=Dion= writeth, that the Emperour =Traianus= was ledde out of the -house, where he had taken vp his Inne, in the time of an earthquake, -into a more safer place. - -=Iulius Capitolinus=, which setteth out a fewe lines of the Romane -Emperours, reporteth, that =Pertinax= for the space of thrée days -before he was slaine by a thrust, sawe a certaine shadow in one of -his fishponds, which with a sworde readie drawne threatened to slaie -him, and thereby much disquieted him. - -=Flauius Vopiscus= writeth, that whereas =Tacitus= fathers graue -opened it selfe, the sides therof falling downe of their owne accord, -and that his mothers soule appeared both to him and =Florianus= -day and night, as if she had bene liuing, it was a most sure and -infallible signe, that he should die shortly after. - -=Ammianus Marcellinus=, writing of the signes or prognostications of -=Constantius= death, saith that he was troubled 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 Cæsar=, he sawe the image of the publicke -=Genius=, or god of the place (which was wont to be painted with -=Amaltheas= horne in his hand) departing from him, more deformed and -ill fauoured, than when it began to mount vp to the narrow top of the -tent. - -[Sidenote: Lucan.] - -=Lucanus= as well an excellent Historiographer, as also a most -learned Poet, reckneth vp many forewarnings, in his first booke of -the battaile of =Pharsalia=, which chaunced before the great conflict -betwéen =Iulius Cæsar=, and great =Pompeius=: and amongst other -things, he writeth thus. - -_The trumpets blew, and looke euen as the battaile ioynd apace, So -did the night with silent shades increase her darkish face. And then -the ghosts of_ =Sylla= _fierce, were plainly seene in field, Thereby -declaring euil signes, of blood that should be spild. And by the -floud of Anien, the husband did spie Great_ =Marius=, _out of broken -graue his head aduauncing hie_. - - - - -CHAP. XIII. - - A proofe out of the histories of the auncient Church, and - of the writings of holie Fathers, that there are walking - Spirits. - - -[Sidenote: Sozomenus.] - -If we read 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 black Smyth -by occupation (whose name was at that time very famous throughout -_Egipt_, for the gift of working miracles, wherwith he was indewed) -who as he was one night hard at his work, had appearing vnto him, a -vision of a Diuel in the likenesse and attire of a very beautifull -womā, mouing & intising him to the vice of lechery. But he sodenly -catching yͤ iron which he wrought on, glowing hot out of the fire, -thrust it in yͤ diuels face, and 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 immoderat action and tribute which -=Theodosius= layd on the citie in the time of warres, whereby the -people being offended, ouerthrew the images of the Emperour and his -wife, dragging them in roapes about the citie, and reporting all -kinde of villany and dispite against them, 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 woman hauing a huge stature and most horrible -looke, running vp and downe the citie through the stréetes aloft -in the aire, whisking & beating the aire with a whip, rendring a -fearefull sound. That as men are wont to prouoke wilde beasts to -anger, which serue for publike spectacles: euen so it séemed, some -euil angell by the craft of the diuell stirred vp that commotion -amongst the people. - -[Sidenote: Theodorus.] - -[Sidenote: Nicephorus.] - -=Theodorus Lector=, in his first booke of Collectanies, out of the -Ecclesiasticall historie writeth, that as =Gennadius= Patriarch of -_Constantinople_, came downe to the high aultar to make praiers and -orizons, there appeared vnto him a certaine vision or spirit in a -most horrible shape and figure, which so soone as he had sharply -rebuked, straightwaies he heard a voice crying out aloud, yͭ so lōg -as he liued he would giue place & cease, but when he was once dead, -he would surely ransack and spoyle the Church. Which when yͤ good -father heard, he ernestly praied for yͤ preseruation of the church, -& soone after departed this life. There are many things to be read in -=Gregori^9 Nicephor^9=, who setteth foorth Ecclesiastical matters at -large, & =Abdias= in the liues of the Apostles, concerning visions, -dreames, miracles of saints, and also appearings of spirites. For -wise men iudge, they were more diligent & ready in describing such -things, than in other matters, which might haue bin to greater -purpose and much more profitable for the readers to vnderstand. - -He that readeth ouer the Histories, which in times past haue bene -written, (and that especially by Monkes) shall méete with an -innumerable company of these sorts: Yet by the way I must néedes say -this, that verie many things haue bin written by them, which the -Readers may iustly suspect, and stand in great doubt of. - -=Ludouicus Viues=, =Beatus Rhenanus=, and many other learned men of -our time, in describing other things, doo finde great fault with the -Chronicles written by Monkes, for that they were gathered togither -by vnlearned dolts without any iudgement. But let euery man estéeme -of them as he list. For albeit there are diuers things in them very -foolish and ridiculous, yet it may be well thought that many things -were so in very déed, as they haue committed them to writing. - -[Sidenote: Ambrose.] - -A man shall méete with many places concerning visions and appearings -of spirits, euen in the old fathers also. S. =Ambrose= in his 90. -Sermon, writeth of a noble Virgin named =Agnes=, who was crowned -with martirdome for the professiō of christian religion. And as her -parents watched one night by her graue, they saw about midnight, a -goodly company of Virgins cloathed in golden vayles, amongst whome -also was their daughter, arraied like vnto the rest: who willing the -other Virgins to staie awhile, turning her selfe towards her parents, -willed them in any case, not to bewaile her as if she were dead, but -rather to reioyce with her, for that she had obteined of God eternal -life. Which assoon as she had spoken, she immediatly vanisht vanisht -out of sight. - -[Sidenote: Augustine.] - -[Sidenote: Felix appeared at Nola.] - -[Sidenote: Gregorie.] - -S. =Augustin= declareth in his booke, =De cura pro mortuis agenda=, -that when the Citie of _Nola_ was besieged by the Barbariens, the -citizens saw =Felix= the martyr plainly appearing vnto them. Touching -S. =Gregorie=, who in his Dialogues writeth many such things, we will -entreate hereafter when his turne commeth. - -Ye shall read of many such like, in the liues of the auncient -Fathers, which al are not to be reiected as vain and fabulous, for -some part of them written by graue and learned men, whereof letting -the rest passe for breuitie sake, I will rehearse one short historie. - -[Sidenote: Basiliscus appeared to Chrysostome.] - -It is to be séene in the life of =Ioannes Chrysostom=, that -=Basiliscus= Bishop of _Comane_ (who suffered as a Martir with -=Lucianus= the priest at _Antioch_, vnder =Maximianus= the Emperour) -appeared vnto Saint =Chrysostome=, when hee was in exile, and sayd -vnto him: Brother =Iohn=, be of good comfort, for to morrow we shall -be togither. But first he appeared to the priest of that Church, and -sayd vnto him: prepare a place for our deare brother =Iohn=, who will -shortly come hither. Which things the euent proued afterwards to be -true. - - - - -CHAP. XIIII. - - That in the Bookes set foorth by Monkes, are many - ridiculous and vaine apparitions. - - -We made mention a litle before, of Chronicles written by Monkes. -Now as touching their legendes of Saintes (as they terme their -storehouses of examples, and liues of auncient Fathers, in the which -are many apparitions of diuels & spirits,) verily there is no cause -at all why we should ascribe much vnto them, for the most part of -such stuffe as is set forth in them, haue no shewe nor likelihood of -truth: perchaunce their minde 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 sayd, of many superstitious Popish writers, who -following these mens steppes, haue written many vpon other mens -credit and reports, which least any man thinke I write, being moued -with enuie or hatred of the persons, I will shewe you one onely -historie or fable amongst so many, that you may thereby haue as it -were a taste of that which I sayd euen now. - -[Sidenote: S. Seuerine Bishop of Colin.] - -=Petrus Damanus=, who first was a Monke after the order of S. -=Benedict=, and afterward Bishop of _Hostia_, a man of great -estimation among Papists, as well for the opinion they had of his -learning, as for the shewe of his vpright liuing, telleth a storie -of a certaine Monke of _Colein_, who on a time passing ouer a Riuer -on horsebacke, espied Saint =Seuerinus= sometime Bishop of _Colein_ -on the Riuer, who not long before was departed this life, and being -buried at that time, was much renowmed for doing sundrie miracles. -The Bishop catcheth holde on the Monkes bridle, and would not let -him passe any further: wherewith the Monke was sore afraide, and -diligently enquired of him, why he being so notable a man, was there -withholden in that place. The Bishop then required him to lende him -his hand, that hée might vnderstand by féeling how it was with him, -which when he had done, and that the Bishoppe had dipped the Monkes -hande downe into the water, sodeinly in one moment all the flesh -of his hand, by reason of the extreame heate, was scalded off, so -that the bones only remained al bare. Vnto whom then the Monke, sith -(quote hée) thou art so famous a man in the Church, how commeth it to -passe that thou art so gréeuously tormented? The Bishop aunswered: -only sayd hée for this cause, for that I haue not sayd ouer my -Canonicall houres in due time distinctly as I should haue done: for -I was in the Emperours 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 day I was troubled with other businesse: and for -that cause do I now suffer this punishment of miserable heat. But -let vs both 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 saide. 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 there, to poure out their praiers for mée, to giue almes -to the poore and néedie, and to perseuere incessantly in offring vp -continuall sacrifice for me, for so soone as these things shal be -fulfilled, I shal 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: If that good and godly Bishop, who -being ouercharged with affaires of the Emperour leading to publike -wealth, could not dispatch his taske 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 coldly, or else leaue them cleane vnsayd, that -they may the better followe their owne lustes and vaine deuises? And -héere note by the way, they make no mention at all of omitting those -things which God hath expresly commanded vs. But in case the Popish -Bishoppes doo verily beléeue this story 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 Bishops of those Churches, whereof notwithstanding they -haue no care or regarde, but either wholly intangle themselues with -worldly matters, or if they do deale in matters of the Church, their -whole study is directed to this end, to stop the sincere preaching of -Gods word, and to tread those vnderfoote whose mindes are occupied -day and night, to the aduancing and setting forth of Gods glory. Of -this stampe and sort, are most of those thinges wherewith the Monkes -inferred and stuffed their bookes. - - - - -CHAP. XV. - - A proofe by other sufficient writers, that Spirites doo - sometime appeare. - - -[Sidenote: Alexander ab Alexandro.] - -As touching other notable writers, they also make mention of spirites -which do oftentimes appear. =Alexander ab Alexandro=, an excellent -Lawier, born at _Naples_, in his secōd booke _Gemalium dierum_, and -ninth chapter, writeth that a certain familiar friend of his, of -good credite, did celebrate yͤ funeral of one of his acquaintance, -and as he returned towards _Rome_, he entred into an Inne fast by -the way, because it was night, and there laide himselfe downe to -rest. As he laie there alone broad awake, sodeinly the image of his -friend lately deceased, came before him maruellous pale and leane, -euen as he was when he sawe him last on his death bedde, whome when -he beheld, being almost besides himselfe with feare, he demaunded of -him who he was? But the ghost making no answer, but slipping off his -cloathes laide him downe in the same bedde, and drew neare, as if he -would haue embraced him. The other gaue him place, and kéeping him -off from him, by chance touched his foote, which séemed so extréemly -cold, as no Ice in the world might be compared vnto it. Whereat the -other looking very lowringly vpon him, tooke vp his clothes againe, -and rose out of the bed, and was neuer afterwards séene. He reporteth -other histories in the same place, which hapned in his time. He liued -aboue foure score yeares ago, or neare that time. - -[Sidenote: Baptista.] - -=Baptista Fulgosus=, Duke of _Genua_, in his booke of worthy sayings -and doings of Emperors, Princes, Dukes, &c. (which he wrote being in -exile to auoyd idlenesse: Touching straunge and monstrous things) -writeth that in the Court of =Mattheus=, surnamed the great Shiriffe -of the Citie, in the euening after Sunne sette, there was seene a -man farre excéeding common stature, sitting on a horse in complete -armour: who when he had bin there séene of many, by the space of -an houre, in the end vanished away, to the greate terrour of those -that beheld him. About thrée daies 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 didde before. Not long after, -Henry the seuenth Emperor, departed this life, to the vtter vndoing -of all the Shiriffes. - -Immediately after this Historie, he putteth an other more worthie -memorie than the foremost. =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, riding -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 day to repaire vnto the same place, for he had matter -of greate importance to declare vnto him. Which when =Lodouicus= -heard, partly because he could not beléeue it, partly for that he -doubted some 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 messenger to tell him, that twentie -two yeares, one month and one day being passed, he should loose the -rule and gouernment whiche he nowe possessed. As soone as the time -foreshewed by the ghost was expired, albeit he were very circumspect -and careful, yet the same night, the souldiours of =Philip= Duke of -_Millen_, with whom he was in league & therfore stood came ouer the -ditches hard frozen with Ice vnto the walles, and raising vp ladders, -tooke both Citie and Prince togither. - -[Sidenote: Melancthons Aunt.] - -=Phillip Melancthon=, writeth in his booke _De anima_, that he -himselfe hath séene some Spirits, and yͭ he hath knowne many men -of good credit, which haue auouched not only to haue séene ghostes -themselues, but also that they haue talked a great while with them. -In his booke which he intituleth _Examen Theologicum_, he rehearseth -this historie. Which was, that he had an aunt, who as she sat very -heauily by the fire, after her husband was dead, two men came into -her house, whereof the one being very like, said he was her husband -deceased, the other being verie tall, had the shape of a =Franciscan= -Friar. This that séemed to be the husband, came neare the chimney -saluting his heauy wife, bidding her not to be afraide, for (as he -said) he came to commaund her certaine things: then he bid the long -Monke to go aside a while into the stoue hard by. And there beginning -his talke, after many words, at the last be earnestly beséecheth, -and most hartily desireth her, to hire a Priest to say Masse for his -soule, and so being readie to depart, he biddeth her giue him her -right hand: which thing (she being sore afraide) abhorring to doo, -after he had faithfully promised she should haue no harme, she giueth -her hand, which albeit indeed it had no hurt, yet did it séeme to be -so scorched, that euer after it remained blacke. This being done, he -calleth foorth the =Franciscan=, and hastily going forth togither, -they vanish away. =Ioannes Manlius=, in his collectanies of Common -places, writeth concerning other spirites which he and other men also -did sée, the first tome in the Chapter _De malis spiritibus & ipsorum -operibus_, and also in the Chapter _De satisfactione_. - -[Sidenote: Ludouicus Viues.] - -=Ludouicus Viues=, saith in his first booke _De veritate fides_, that -in the new world lately found out, there is nothing more common, -than not only in the night time, but also at noone in the midday, -to sée spirits apparantly, in the Cities and fieldes, which speake, -commaund, forbid, assault men, feare and strike them. The very same -do other report which describe those nauigations of the great Ocean. - -[Sidenote: Hieronimus Cardanus.] - -=Hieronimus Cardanus= of _Millen_, excellently séene in Philosophie & -Phisicke, remembreth a great many of these apparitions, in his booke -_De subtilitate, & varietate rerum_: which who so listeth to reade, I -referre him to his bookes, for I am desirous to be bréefe. - -[Sidenote: Olaus.] - -=Olaus Magnus=, Archbishop of _Vpsalia_ in _Sueueland_, declareth -in his history _De Gentibus Septentrionalibus_, the second booke -and third chap. that spirits appeare in _Iseland_, in the shape & -likenesse of such, as men are acquainted withal: whom the inhabitants -take by the hand in stead of their acquaintance, before they haue -heard any word of those their acquaintāce death, whose similitude and -likenesse they take on them, neither do they vnderstand that they are -deceiued, before they shrinke and vanish away. These things haue I -brought togither both out of the olde and also new writers, that it -might plainly appeare, that spirites do oftentimes walke and shewe -themselues vnto men. - - - - -CHAP. XVI. - - Daily experience teach vs, that spirits do appeare to men. - - -To all the premisses before handled, this also is to be added, which -no man can deny, but that many honest and credible persons of both -kindes, as well men as women, of whome some are liuing, and some -already departed, which haue and do affirme, that they haue sometimes -in the day, and sometimes in the night séene and heard spirits. Some -man walketh alone in his house, and behold a spirit appeareth in his -sight, yea and sometimes the dogs also perceiue them, and fal down -at their masters féet, and wil by no means depart fro them, for they -are sore afraid themselues too. Some man goeth to bed, and laieth him -downe to rest, and by and by there is some thing pinching him, or -pulling off the clothes: sometimes it sitteth on him, or lieth downe -in the bed with him: and many times it walketh vp and downe in the -Chamber. There haue bene many times men séene, walking on foote, or -riding on horseback, being of a fierie shape, knowne vnto diuers men, -& such as died not long before. And it hath come to passe likewise, -that some eyther slaine in the warres, or otherwise deade naturally, -haue called vnto their acquaintance béeing aliue, and haue bene -knowne by their voice. - -[Sidenote: Spirites requiring helpe.] - -Many times in the night season, there haue béene certaine spirits -heard softly going, or spitting, or groning, who being asked what -they were, haue made aunswere that they were the soules of this or -that man, and that they nowe endure extreame tormentes. If 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 -number of Masses were 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 light 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, which -haue fayned themselues to be soules of men deceased, as I haue before -saide: in so much 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 -some corner or no. Many vse at this day to search and sifte euery -corner of the house before they go to bed, that they may sléepe more -soundly: & yet neuerthelesse, they heare some scriking out, and -making a lamētable noise, &c. - -It hath many times chanced, that those of the house haue verily -thought, that some body hath ouerthrowne the pots, platters, tables -and trenchers, and tumbled them downe the staires: but after it waxed -day, they haue founde all things orderly set in their places againe. - -It is reported, that some spirits haue throwne the doore off from -the hookes, and haue troubled and set all things in the house out of -order, neuer setting them in their due place againe, and that they -haue maruellously disquieted men with rumbling and making a great -noyse. - -Sometimes there is heard a great noyse in Abbeis, and in other -solitarie places, as if it were Coopers hooping and stopping vp wine -vessels, or some other handicraftes men occupied about their labour, -when it is most certaine, that all in the house are gone to bedde, -and haue betaken themselues to rest. - -[Sidenote: Builders hear spirits in the night.] - -When houses are in building, the neighbours many times heare the -Carpenters, Masons, and other Artificers handling all things in such -sort, 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 night, which we heard before -in the day time. Which question I leaue to be discussed of better -learned than my selfe. - -[Sidenote: Diuels are in Mines.] - -Pioners or diggers for mettal, do affirme, that in many mines, there -appeare straunge shapes and spirites, who are apparrelled like vnto -other labourers in the pit. These wander vp and down in caues and -vnderminings, and séem to besturre themselues in all kinde of labour, -as to dig after the veine, to carry togither oare, to put it into -baskets, and to turne the winding whéele to drawe it vp, when in very -déed they do nothing lesse. They very sildome hurt the labourers (as -they say) except they prouoke them by 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 certain godly and learned man wrote once vnto me, of a siluer mine -at =Douosium= in the _Alpes_, vpon the which =Peter Buol= a noble -man, the Schultish of the same place, (whom they call =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 mountaine, who when the laborers filled the stuffe they had -digged into their vessels, he seemed, for the most parte, euery -Fridaye, to be very busie, pouring the mettals of his owne accord -out of one basket into an other. Wherewith the Schultish was not -offended: and when he would eyther descende into the pit, or come -vp againe, blessing himselfe with the signe of the Crosse, he neuer -receiued hurt. It chaunced on a time that while the saide spirit was -too busie intermedling himselfe with euery thing, one of the miners -being offended therewith, began to raile at him very bitterly, and -with terrible cursing words, bid 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 behinde his backe, yet notwithstanding he -was not slaine, but liued a long time after, well knowne vnto diuers -of his familiar friends, which yet liue at this day, howbeit he died -within a fewe yeares after. - -[Sidenote: Agricola.] - -=Georgius Agricola=, whose learned workes which he wrote of -mettalles, be yet extant in the end of his booke of creatures liuing -vnder the earth, he maketh two kindes of Diuels haunting in certayne -Mynes abroade. For hée saith, there are some cruell and terrible to -behold: which for the moste parte, doo very much annoy and hurt the -labourers digging for mettall. - -Suche a one was hée which was called =Annebergius=, who only with his -breath, destroyed aboue 12. labourers at once, in the Caue called -=Corona Rosacea=. The wind wherwith he slewe them, he let flée out -of his mouth: for he appeared in the similitude and likenesse of an -horse. - -Such an other was =Snebergius=, who wearing a blacke roll about his -necke, tooke vp a labourer aloft from the ground, and set him in the -brinke of a certaine exceeding déepe place, where had sometime bene -great store of siluer, not without gréeuous brusing of his bodie. - -And againe he saith, there be some very milde and gentle, whom some -of the =Germanes= call =Cobali=, as the =Grecians= do, because they -be as it were apes and counterfeiters of men: for they leaping and -skipping for ioy do laugh, and séeme as though they did many things, -when in very déed they do nothing. And som other call them elues, -or dwarfes of the Mountaines, thereby noting their small stature, -wherein they commonly appeare. They séeme to be hoare, wearing -apparell like the mettall Finers, that is, in a peticoate laced, -and an aperne of leather about their loynes. These hurt not the -labourers, except they misuse them, but do imitate them in all their -doings. And he saith, they are not much vnlike vnto those whom the -=Germanes= call =Guteli=, because they séeme to beare good affection -towards men, for they kéep horses, and do other necessary businesse. -They are also like vnto them whom they call =Trulli=, who taking on -them the feined shapes of men and women, do serue as it is sayd, -like seruants, both amongst other nations, and specially amongst the -=Suetians=. - -Touching these spirits haunting Mines of mettal, there is somewhat -to be read in =Olaus Magnus de Gentibus Septentrionalibus=, the sixt -booke and tenth Chapter. - -[Sidenote: VVhich are people that eate and deuoure men.] - -They which saile on the great Ocean sea, make report, that in -certaine places, where the =Anthropophagi= do inhabit, are many -spirits, which doo the people there very much harme. - -Here 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 being restored to themselues againe, haue told -many miraculous things which they haue séene. - -[Sidenote: Cicero.] - -[Sidenote: Augustine.] - -=Cicero= writeth of maruellous things in his booke of diuination, -or soothsaying. And so do many other men also. Augustine himselfe -reciteth in many places of his bookes, that some after they were -dead, haue warned many their friends 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 such like things. - -[Sidenote: Marsilius.] - -=Auenzoar Albumato=, a Phisitian of _Arabia_, writeth, that he -receiued an excellent medicine for his sore eyes, of a Phisitian -lately deceased, appearing vnto him in his sléep: as =Marcilius -Ficinus= doth testifie, writing of the immortalitie of the soule. -=Lib. 16. cap. 5.= - -[Sidenote: _Mat.1.& 2._] - -The holy Scriptures also teach 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 appeared many times vnto =Ioseph=, -our Sauiour Christes foster father in a dreame, and commaunded him to -beware of those which laie in wayt to destroy Christ Iesus. - -[Sidenote: _Acts._] - -We reade in the tenth Chapter of the Acts of the Apostles, that -S. =Peter= fell into a traunce, sawe the heauens open, and sawe a -vessell, as it were a great shéete, descend downe vnto him from -heauen, knit togither at the foure corners, wherein were all maner -of foure footed beastes of the earth, and wilde beasts, and créeping -things, and foules of the heauen. And there came a voyce vnto him: -Rise =Peter=, kill and eate. - -[Sidenote: _Acts 16._] - -And in the 16. Chapter, as S. =Paul= was yet in _Asia_, comming downe -towardes _Troada_, this vision appeared vnto him: There stoode a man -of _Macedonia_ and prayed him, saying: Come into _Macedonia_ and -helpe vs. Hereby =Paule= gathered, it was the will of God, that he -should passe the sea, and should preach the Gospell in _Macedonia_. - -But I purpose not to write of spirites and visions appearing vnto men -in their sléepe, least my Booke grow vnto an huge volume: but only of -those which we sensibly sée when we are awake. - - - - -CHAP. XVII. - - That there happen straunge wonders and prognostications, - and that sodein noyses and cracks and such like, are - heard before the death of men, before battaile, and - before some notable alterations and chaunges. - - -It hapneth many times, that whē men lie sicke of some deadly disease, -there is some thing heard going in the chamber, like as the sicke men -were wont, when they were in good health: yea & the sicke parties -themselues, do many times hear the same, and by and by gesse what -will come to passe. Oftentimes a litle before they yéeld vp yͤ -ghost, and sometime a litle after their death, or a good while after, -either their own shapes, or som other shadowes of men, are apparantly -séen. And diuers times it commeth to passe, that when some of our -acquaintaunce or friends lie a dying, albeit they are many miles -off, yet there are some great stirrings or noises heard. Sometimes -we think yͤ house wil fal on our heads, or yͭ some massy & -waightie thing falleth down throughout all yͤ house, rendring and -making a disordered noise: and shortly within fewe moneths after, we -vnderstand that those things happened, the very same house yͭ our -friends departed in. There be some men, of whose stock none doth die, -but that they obserue and marke some signes and tokens going before: -as that they heare the doores and windowes open and shut, that some -things 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 mē, which vainly persuade themselues that this cousin, -and this or that friend of theirs will shortly die. For in the end, -the falling out of the matter it selfe, sheweth it was a vaine and -foolish persuasion, that they vnderstood such things by any signes. - -[Sidenote: Cardanus.] - -=Cardanus= in his booke _De veritate rerum_, writeth, that there was -a certaine noble Familie at _Parma_ in _Italy_, out of the which so -often as any one died, there was séene an olde woman in the chimney -corner. On a certaine time shée appeared, when a mayden of the same -family laie very sick, and therfore they cleane dispaired of her -life: but soone after she recouered again, and in the meane while, an -other, which was then in good health, sodainly died. - -There was a certaine parish priest, a very honest and godly man, -whome I knew well, who in the plague time, could tell before hand, -when any of his parish should die. For in the night time he heard a -noyse ouer his bed, lyke as if one had throwne downe a sacke full of -corne from his shoulders: which when he heard, he would say: Now an -other biddeth me farewell. After it was day, he vsed to inquire who -died that night, or who was takē with yͤ plague, to the ende he -might comfort and strengthen them, according to the dutie of a good -pastor. - -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 heard -some ratling about his seate, or some other certaine 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 handie labour. - -In Abbies, the Monkes seruants or any other falling sicke, many haue -heard in the night, preparation of chestes for them, in such sort as -the Coffin-makers did afterwards prepare in déed. - -In some country villages, when one is at deaths doore, many times -there are some heard in the Euening, or in the night, digging a graue -in the Churchyard, and the same the next day is so founde digged, as -these men did heare before. - -There haue bin séene some in the night when the Moone shined, -going solemnely with the corpes, according to the custome of the -people, or standing before the doores, as if some bodie were to bee -carried to the Church to burying. Many suppose, they sée their owne -image, or as they say, their owne soule, and of them diuers are -verily perswaded, that except they die shortly after they haue séen -themselues, they shall liue a very great time after. But these things -are superstitious. Let euery man so prepare himselfe, as it he should -die to morrow, least by being too secure, he purchase himselfe harme. - -There happen other straunge things also. For when some lye in the -prison in chaines, readie to suffer punishment for their offences, -many times in the night season, there is heard a great noyse and -rumbling, as if some bodie were breaking into yͤ gaile to deliuer -the prisoners. When men come to vnderstand the matter, they can -neither hear, nor sée any bodie, and the prisoners likewise say they -heard no maner thing. - -Some executioners or hangmen do report, that for the most part, they -know before hand whether any man shall shortly bee deliuered into -their handes to suffer: for their swordes will moue of their owne -accord. And there are other that say, they can tell before, after -what sort the prisoners shall suffer. - -Many wonderfull and straunge things happen about those which wilfully -cast away themselues. Somtime their corpses must be carried a great -way off, before they being thrust in a sack can be throwne into the -sea: and being laid 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 cart would runne very fast of his owne accord. - -[Sidenote: De animorum immortalitate li.16.cap.5.] - -[Sidenote: Virgil.] - -Some men being slaine by théeues, when the théeues come to the dead -bodie, 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 first booke of his lawes, that the soules of -such as haue bene slaine, do oftentimes cruelly molest & trouble the -soules of those which slew them. For which cause =Marsilius Fiscinus= -doth thinke it chaunceth, that the wound of a man being slaine, while -the carkasse lieth on the ground, doth send out blood against him, -which wounded him, if he stand neare looking on his wound. Which -thing both =Lucretius= affirmeth to come to passe, and also Iustices -haue diligently obserued. =Dido= in =Virgil= thus threatneth =Aeneas=. - -_And when the cold of death is come, and body voyd remaines, Each -where my haunting spirit shall pursue thee to thy paines._ - -The like place is in =Horace= & in other Poets. As a théefe sitteth -at the Table, a cuppe being ouerthrowne, the wine pearceth through -the whole and sound wood 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 remembrance, that they haue séen these and -such like things themselues, or that they haue heard them of their -friendes and acquaintance, and of such as deserue sufficient credit. - -[Sidenote: Suetonius.] - -Before the alterations and chaunges of kingdomes and in the time of -warres, seditions, and other dangerous seasons, ther most commōly -happen very strange things in the aire, in yͤ earth, and amongst -liuing creatures clean cōtrary to the vsuall course of nature. -Which things men 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 -when one part is forced to flye, there is heard horrible cries, and -great clattering of armour. Gunnes, launces and holberdes, 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 fold -about the stander-bearers heads: if the souldiours be therewith -amazed, they surely perswade themselues there is some great slaughter -towardes. It is saide also, that horses will be very sad and heauie, -and will not lette their masters sit on their backes, before they go -to the battaile wherin they shall haue the ouerthrow: but when they -are coragious and lustilie neighing, it is a sure token of victorie. -=Suetonius= writeth, that the company of horses which =Iulius Cæsar= -let run at libertie, neuer to be put to labour againe, did wéepe -aboundantly when =Cæsar= was slaine. - -When =Miltiades= addressed his people against the _Persians_, there -were heard tirrible noyses before the battaile, and certaine spirits -were séene, which the =Athenians= afterwards affirmed to be the -shaddowe of =Pan=, who cast suche a feare on the _Persians_, that -they turned their backs and fled. Thereof =Terrores Panici= tooke -their name, being spoken of sodayn feares vnlooked for, and terrours, -suche as =Lymphatici= metus are, which driue men out of their wits -being taken therewith. - -[Sidenote: Cicero de diuinatione.] - -Before the _Lacedemonians_ were ouerthrowne in yͤ battaile at -=Leuctris=, the armour moued, & made a great noise in the temple -of _Hestor_. At the same time the doores of =Hercules= temple at -=Thebes= being fast shut with barres, opened sodainly of their owne -accord: and the weapons and armour which hoong fastned on the wall, -were found lying vppon the grounde. These things are to be read in -=Cicero= his first booke =De diuinatione=. - -[Sidenote: Liuie.] - -In the second warres of _Carthage_, the standerd-bearer of the first -battaile of pikemen, could 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 -Consull, nothing regarded, but soone after his army was discomfited, -and he himselfe slaine. 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 voyces, and noyse of harnesse, which foreshewed the daunger -of the warres to come. - -[Sidenote: Plinie.] - -=Plinie= writeth in his.2.booke and 59.chapter, that in the warres -with the _Danes_, and many times before, there was heard the clashing -of armour, and the sound of trumpets out of Heauen. - -[Sidenote: Appianus.] - -=Appianus= declareth what signes and wonders went before the ciuill -warres at _Rome_: what miserable cries of men clashing of armour, and -running of horses were heard, no man séeing any thing. - -[Sidenote: Valeri. Max.li.1.cap.6.] - -=Valerius Maximus= in his firste booke and 6.chapter of straunge -wonders, writeth how =Cneius Pompeius= had 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 hearts and courages -sodainly failed them. And after, the same author addeth that which -=Cesar= himselfe rehearseth in his 3.booke =De bello ciuili=: how -that the very same day wherin =Cesar= fought his fortunate battaile, -the crying of the armie, and the sound of trumpets was heard at -_Antioche_ in _Syria_, so sensibly, that the whole citie ranne in -armour to defend their walles. The very same thing he saith, happened -at =Ptolemais=, and that at =Pergamus= in the most priuie and secret -parts of the temple where none may enter, saue only priests, which -place the _Grecians_ call ἄδυτα, there were heard the sound -of drummes and timbrels. - -[Sidenote: Castor and Pollux.] - -[Sidenote: Plutarch.] - -[Sidenote: Iosephus.] - -The historiographers reporte, that =Castor= and =Pollux= haue béen -often séene in battailes sitting on white horses, & valiantly -fighting against yͤ enemies campe. =Plutarch= writeth in -=Coriolanus= life, that they were séene in the battaile against -=Tarquinius=, and that immediatly after, they bare tidings to _Rome_ -of the victory. The selfe same writeth =Titus Liuius= also in his -8.booke of his first decade. We may reade in the history of the siege -of the noble citie of _Magdeburge_ 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 themselues -sawe no such man. =Iosephus= in his bookes of the warres in _Iurie_, -recordeth what straunge signes hapned before the destructiō of -=Ierusalem=: which were, that a brasen gate being fast rampierd -with barres, opened in the night time of his owne accord. And that -before the Sunne set, there were séene chariots in the aire, and -armies of men well furnished, enuironing the citie rounde about. And -that at Whitsontide, as the priests entred the temple to celebrate -diuine seruice, they heard a great noise, and by & by a voice crying -=Migremus hinc=. Let vs depart hence. He reckeneth vp other like -things, which we néede not repeate in this place. The same night that -=Leo= of =Constantinople= was slayne in the temple, the trauellers by -sea heard a voice in the aire which said: that =Leo= had roared out -euen to the same place. - -[Sidenote: Felix Malleolus.] - -=Felix Malleolus= doctor of both yͤ lawes, master of =Solodor=, & -canon at =Tigurū=, a mā of great reading, as it may easily apeare -by his lerned writings which ar yet extāt. (For he liued about yͤ -time whē yͤ Coūcell of =Basil= was holdē) writeth in his booke -=de nobilitate=, =c.=30. yͭ it is to be séen in yͤ historie of -=Rodulphus= king of the Romanes, that when the said =Rodulphus= had -vanquished =Othotarus=, King of _Boemia_, continuing on the place all -night, where the battell was fought, about midnight, certain Spirits -or Deuils, with horrible noise and tumulte, troubled and disordered -his whole armie. And that those were spirits walking by night, it -appeared hereby, that they sodeynly vanished away like smoake. - -The same Author writeth in his xxvi. chapter, That in the yeare of -our Lord .1280. as one of the =Plebans= (as they call them) belonging -to the churche of _Tigurine_ preached to the people, the graue stone -of the tumbe or sepulchre of the two martires =Felix= and =Regula=, -patrones of the same place, violently brake asunder, no man mouing -or touching it, giuing a horrible sound like vnto thunder, so that -the people were no lesse astonished and afraide, than if the vaute -of the Churche had fallen downe. And he saith, that the same yeare, -the third day of October, the greater part of the citie of =Tigurum= -was brent with fire, and moreouer, that sedition was moued amongst -the Citizens, for certaine Ecclesiastical disciplines, and for the -Imperiall Banne (as they terme it.) In the yeare of our Lord .1440. -the twelfe day of December, at yͤ dedication of the foresaid -churche, about midnight, there was the like noise hearde, and -immediatly after followed ciuill warres, which 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 time in the -yeare of our Lorde .1444. before that valiaunt battaile, which a -feawe =Heluetians= fought against the innumerable companie of =Lewes= -Dolphin of =Fraunce=, fast by the wals of =Basill=, in the time of -the generall Councell, there was hearde certaine nightes about those -places, the alarme of Souldiours, the clattering of harneys, and the -noyse of men encountring togither. &c. - -Here I purposely omit many such like examples, for there are many -bookes, both of auncient and also of newe writers, touching straunge -signes and wonders, wherein these may be redde. - - - - -CHAP. XVIII. - - It is proued by testimonies of holy scripture, that - spirites are sometime seene and heard, and that other - straunge matters do often chaunce. - - -[Sidenote: Luke 14.] - -Yet perchaunce it will be obiected vnto vs, that we bring no -testimony out of holy scripture, touching this matter: especially -to proue, that Spirits do oftentimes appeare vnto men. I answer, -that truth it is, There are fewe things hereof in the scriptures, -and yet notwithstanding somewhat is to be redde in them. It is read -in S. =Matthew= his fourtéenth Chapter, of Christs Disciples, that -when in the night season, by reason of a contrary wind, they were in -great danger of drowning in the lake of =Genazareth=, and that in the -dawning of the day, the Lord walked on the water, they being afraide, -cried out, supposing they sawe a Spirit. Hereof we gather, that they -knew well inough, that Spirits appeared vnto men vpon sea and land. - -Likewise when the Lord being risen from death, appeared vnto his -Disciples, meaning to assure them of his resurrection, they thought -at the first, that they sawe a Spirit. In the which place, Christ -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 betwéene himselfe, and Spirits of vaine apparitions. But -as touching these two testimonies, we wil speak more in another place. - -[Sidenote: 2.Samuel.] - -It is a notable historie which we read in the seconde Booke of -=Samuel= concerning =Saule=, who, at what time the Philistians warred -vppon him, and that he was in verie great daunger of them, he came -to a woman, who was a witch, and desired her to raise =Samuel= from -death, that he might know his counsell touching the successe of -the wars. She raised him vp one, whom =Saule= tooke to be =Samuel= -indéede, who also tolde him what euente 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. - -[Sidenote: 2.Samuel.] - -[Sidenote: 1.Paral.14.] - -As concerning other maruellous things, there is somewhat to be read -in the Scriptures: In the seconde of =Samuel= & the fift chap. Also -in the first of =Paralipomenon=, and the .xiiii. chap. we reade, that -the Philistines went vp the seconde time 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 behinde the wood -with his armie, and when he heard a rustling or noise in the toppes -of the trées, he should immediatly sette vppon them. This sounde they -say was a strange and supernaturall sound. - -[Sidenote: 2.Reg.6.7.] - -It is written in the second booke of the Kings the .vi. and vii. -chapters, that God deliuered the citie of _Samaria_ from great -famine, when it was fiercely besieged by =Benhadad= king of the -_Assirians_, for in the night season their enemies did heare the -noise of the chariots, the neighing 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 togither his footemen -and horssemen, and had nowe sette vppon them, they soughte to saue -themselues by flighte, leauing theyr victuall and other prouision -behinde them in their tentes. - -[Sidenote: 1.Samu.7.] - -In the first of =Samuel= and the seuenth chapter, God caused a -wonderfull greate noyse to sounde ouer the Philistians, and so -destroyed them. I meane they were so affrighted with a kinde of -straunge feare, that it was an easie matter to vanquish them. - -[Sidenote: _Daniel_ 5.] - -In the fifth Chapter of =Daniel= ye may reade, that king =Balthasar= -in his roysting banquet, espied right against the candle, a hand -writing vpon the wall what his end should be. - -[Sidenote: 2. _Macha._ 3.] - -It is redde in the third Chapter of the seconde of the =Machabees=, -that there appeared a horsse vnto =Heliodorus=, seruant vnto -=Seleucus= king of _Asia_, as he was about to destroy the temple of -_Hierusalem_: and vpon the horsse séemed to sit a terrible man, which -made towards him to ouerrun him. On eache side of him were two yoong -men of excellent beautie, which with whippes scourged =Heliodorus=. - -[Sidenote: 2. _Mach._ 10.] - -[Sidenote: 2. _Mach._ 11.] - -The second of the =Machabees= and tenth chapter, =Iudas Machabeus= -encountred with his enemies, and when the battaile was hotte, there -appeared vnto the enemy out of heauen, fiue men sitting on horses, -rayned with notable bridles of gold, who ledde the Iewes hoste, and -two of them defended =Machabeus= from all his enemies. And vnto -=Machabeus= appeared a horsman in a shining garment, his armour all -of gold, and shaking his speare. Whereby it was signified, that he -should obtaine a notable and famous victorie. 2. =Macha.= 11. - -I alleadge not these examples, for that I adiudge the bookes of -=Machabees=, of as good authoritie as the Canonicall bookes of the -new and old Testament: but only for that they are ioyned togither -with them, and may be read of euery one: and they were alwaies read -of the auncient people. For albeit they neuer went about to approue -any doctrine by them, yet were they of great authoritie amōgst them. - - - - -CHAP. XIX. - - To whome, when, where, and after what sort, Spirites do - appeare, and what they do worke. - - -By all these examples we may plainly perceiue, that many strange -things are obiected to mens senses, and that sometimes Spirits -are séene and heard, not only (as some haue thought, as =Plutark= -witnesseth in the life of =Dion=) of children, women, sicke folkes, -dottards, and otherwise very plain and simple creatures, but also -to men of good courage, and such as haue bin perfectly in their -wits. Yet it may not be denied but that there appeare many more vnto -some, than vnto other some, as vnto trauellers, watch-men, hunters, -carters, and marriners, who leade all their life not only in the day -time, but also in night, in iourneying, in the water, woods, hills -and vallies. You shall méete with some one who neuer sawe nor heard -any of this geare in all his life time, and contrariwise, there be -other some which haue séene and heard very many such like things. - -So there are some which very sildom chance vpon Serpents, and againe, -many there are which oftentimes méete with them in their iourney. -The common people say, that those whose natiuities chance vpon the -Angaries (for so they terme the foure seasons of the yeare) do sée -more store of spirits, than those which are borne at other times, -but these are méere trifles. Those which are stedfast in true faith, -sée or heare such things more sildome than superstitious people, as -in all other things. He that is superstitious, vseth some blessing -(as they call it) to heale his Horsses disease, and it taketh good -effect: he enchaunteth a Serpent, and it cannot once mooue out of the -place. He applieth a blessing to staunche bléedyng, and it stoppeth -presently: He taketh a hollie rod, or twisted wand inchanted, & it -will 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, and 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 seeth spirites and vaine -visions, a great deale more seldome than superstitious men do, for -hée knoweth well what hée ought to déeme and iudge of them. There are -some kinde of men, who thinke it a gay thing, if many such straunge -sights appeare vnto them. - -There were farre many more of these kindes of apparitions and -myracles séene amongest vs, at such times as we were giuen vnto -blindnesse and superstition, than since that the Gospell was purely -preached amongest vs: the cause whereof I will shewe hereafter. - -And moreouer it commeth oftentimes to passe, that some one man doth -heare or sée some thing most plainly, when an other which standeth by -him, or walketh with him, neyther seeth, nor heareth any such matter. - -[Sidenote: Some men see things which other men see not.] - -[Sidenote: _Actes_.9.] - -[Sidenote: _Actes_.22.] - -We reade in the historie of =Heliseus=, that he sawe chariottes of -fire, and many horsmen vpon the toppe of the Mountaine: and yet his -seruaunt sawe nothing vntill the Prophet prayed vnto the Lord, that -he would vouchsafe for his confirmation and consolation, to open his -eyes that he might also behold this notable miracle. So likewise we -reade in the 9. chapter of the Actes of the Apostles, that Christ -ouerthrew =Paule= before _Damascus_, and that he spake vnto him, and -his companions also hearde the voice. Afterwardes in the 22. chapter, -=Paule= himselfe shewing vnto the people in the presence of =Lycias=, -in the Castle at _Hierusalem_, what had happened vnto them, saith -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 indéede, but they vnderstood not what the Lord had sayd -vnto him. - -[Sidenote: Socrates familiar.] - -=Plato= writeth in his dialogue called _Theages_, that =Socrates= -had a familiar spirit, who was woonte to put him in mynd to cease -from labouring, when that which he attempted should haue no happie -successe. This spirit he himselfe sawe not, and other men hearde not. -They say that sometimes Children doe sée certaine things, which other -men see not, and by a certaine peculiar operation of nature, some men -behold that which others in no wise can perceiue. - -[Sidenote: At what time spirits appeare.] - -[Sidenote: Apocalips.] - -As touching the time when spirits appeare, we reade in histories that -it shall be after a thousand yeares which God hath appoynted, in -the which time Sainte Iohn prophesied in the Apocalips, that Sathan -shoulde be lette loose, that is to saye, errours and superstition, -and al kinde of mischéefe shuld abound, and many spirits appear euery -where: for men gaue them more credite, than the Scriptures. If a -spirit appeared, or was heard to say in case these or those things be -decreed, to wit, vowed Pilgrimage, and erecting Chappelles, and that -this shall be an acceptable kinde of worship vnto God, the Bishoppes -and paryshe Priestes weighed not whether 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 and night, but especially in -the night, and before midnighte in our first sléepe. Moreouer, on the -frydayes, satterdayes, and fasting dayes, to confirme superstition. -Neither may we maruell, that they are heard more in the night, than -in the day time. For he who is the author of these things, is called -in the holye Scriptures the Prince of darkenesse, and therefore he -shunneth the light of Gods word. - -[Sidenote: In what place spirits are seen.] - -And albeit these are heard or séene in al places, yet are they most -especially conuersant in the fieldes where battels haue bene fought, -or in places where slaughters haue bene made: in places of execution; -in woods into the which they have coniured deuils being cast out of -men: in Churches, Monasteries, and about Sepulchers, in the bounds -of countries, and buts of lands: in prisons, houses and towers, and -sometime also in the ruines and rubbish of Castles. - -[Sidenote: _Esay_ 13.] - -[Sidenote: Monsters of the desart.] - -[Sidenote: _Esay_.34.] - -God threatneth the Babilonians in the 13. chap. of =Esay=, that -Spirits and Satyres shal daunce where their magnificent houses and -Pallaces were, where they were wont to lead their daunces. And in -his 34. chapter, where he threatneth destruction vnto all nations -and enemies of God, he saith: In the ruinous and tottering Pallaces, -Castles, and houses, horrible spirites shall appeare with terrible -cries, and the Satyro shall call vnto her mate, yea and the night -hags shall take their rest there. For by the sufferaunce of God, -wicked diuels worke straunge things in those places where men haue -exercised pride and crueltie. - -[Sidenote: After what sort spirites appeare.] - -The maner of appearing of spirits, is diuers and manifold, as it -appeareth by those things which I haue alleaged before. For they -shewe themselues in sundry sorts: sometimes in the shape of a man -whom we know, who is yet aliue, or lately departed: and otherwhile in -the likenesse of one whom we know not. - -I heard of a graue and wise man, which was a Magistrate in the -Territorie of _Tigurie_, who affirmed, that as he and his seruant -went through the pastures, in the sommer very early, he espied one -whome he knew very well, wickedly defiling himselfe with a Mare, -wherewith being amazed, he returned back againe, and knocked at -his house, whome he supposed he had séen, and ther vnderstood for -a certaintie, that he went not on foote out of his chamber yͭ -morning. And in case he had not diligently searched out yͤ matter, -the good & honest man had surely bin cast in prison, and put on the -rack. I reherse this history for this end, that Iudges should be -very circumspect in these cases, for yͤ diuell by these means doth -oftentimes circumuent yͤ innocent. =Chunegunda= wife vnto =Henry= -the 2. Emperour of yͭ name, was greatly suspected of adultery, and -thereuppon many false rumors scattered, that she was too familiar -with a certaine yoong man in the Court, for the Diuell in the -likenesse of the same yoong man, was oftentimes séene come out of -the Empresse Chamber. But she afterwards declared her innocencie by -treading vppon hotte glowing ploughshares, (as the custome was then) -without any hurting her féete, as witnesseth =Albertus Cranzius=, in -his fourth 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 -foure footed, as of a Dogge, a Swine, a Horsse, a Goate, a Catte, or -a Hare: and sometimes of foules, and créeping wormes, as of a Crow, a -night Owle, a schritch Owle, a Snake, or Dragon, whereof the Gentiles -had great plentie in their Temples and houses, and nourished them, -as we may reade euery where in the Poets. Spirits haue sometimes -appeared in a pleasaunt fourme, and sometimes in a horrible shape. -At one time some hath bene séene ryding on horsebacke, or going on -foote, or crawling vppon all foure. At an other time hath appeared -a man all burning in fire, or beraide with blood: and somewhile, -his bowelles haue séemed to traile out, his belly being as it were -ripped vp. Sometimes a shadow hath onely appeared: sometimes a hand, -sometimes an instrument, as a staffe, a sworde, or some such lyke -thing which the spirite helde in his hande. Sometimes 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 clappe, -as if a peale of Gunnes were discharged hard at hand. And spirits -sometimes, taking a man by the arme or by the haire of the head, haue -walked with them. - -[Sidenote: Olaus.] - -[Sidenote: Daunces of Spirits.] - -[Sidenote: Saxo.] - -[Sidenote: Pomponius Mela.] - -[Sidenote: Solinus.] - -=Olaus Magnus= in his third booke and eleuenth Chapter _De Gentibus -Septentrionalibus_, writeth, that euen in these our dayes, in many -places in the North partes, there are certaine monsters or spirites, -which taking on them some shape or figure, vse (chiefly in the night -season) to daunce, after the sounde of all maner of instruments of -musicke: whom the inhabitants call companies, or dances of Elues, -or Fairies. Somewhat also is to bee reade touching this matter in -=Saxo Grammaticus=, in his historie of _Denmarke_. Such like things -are those which =Pomponius Mela= reporteth in his third booke of the -description of _Aethiopia_, that in _Mauritania_ beyonde the Mount -_Atlas_, many times in the night season are séene great lightes, -and that tinkling of Cymballs, and noyses of Pipes are also heard, -and when it is daylight no man appeareth. =Solinus= writeth in his -thirtie eight and fortie foure chapters, that in this same Mountaine, -=Ægiptians= vse euery where to leade their daunces: of whom 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 writers haue mentioned many things. - -[Sidenote: Hierome.] - -[Sidenote: A Fable out Hierome, of a Centaure, A Monster hauing the -forepart like a man, the hinder like a horse.] - -Saint =Hierome= writeth in the life of =Paule= the Hermit, that an -=Hippocentaure=, appeared vnto =S. Anthonie=, in the same shape -which is described of the Poets. In a stonie valley (saith he) he -espied a Dwarffe of a small stature, hauing a crooked nose, and his -forehead rough with hornes: the hinder part of his bodie, and his -féete like vnto a Goate. =Anthony= nothing amazed with this sighte, -taketh vnto him the shield of faith, and the brestplate of hope, lyke -a good warriour. Notwithstanding the foresayde creature presented -him with Dates, to refresh him in his iourney, as witnesses of peace -and friendship. Which when =Anthonius= vnderstood, he staide, and -enquiring of him what he was, receiued this answere. I am (quoth he) -a mortall creature, and one of the inhabitants of this desart, whome -the Gentiles, being deceiued with many errors, dooth worship, calling -vs =Faunes=, =Satyrs=, and night Mares. - -And I am sent as Embassador from our company, who earnestly beséech -thée, that thou wilt pray vnto the God of all creatures for vs, whom -we acknowledge to be come into the world, to saue the same, &c. - -[Sidenote: Plutarch.] - -And here we may in no wise ouerpasse in silence, that notable -historie which =Plutarch= in his booke _De fectu oraculorum_, -(translated by that learned man =Adrianus Turnebus=) reciteth in -these words. Touching the death of diuels, I haue heard a certaine -historie of one who was neither foolish, nor accustomed to lye. For -it was =Epitherces=, my countreyman, a professour of Grammer, father -vnto =Æmilianus= the Rhethoritian, of whome some of you also haue -heard the same: He told me, that when he once tooke ship, meaning -to go into _Italie_, because he carried with him not only great -store of marchandise, but also very many passengers, in the euening -when they were about the Islands =Echinadæ=, the wind quite ceased, -and that the shippe driuing in the Sea, being brought at the last -vnto _Paxe_, many then waking, and many also quaffing after they -had supped, sodeinly there was heard a voyce of one which called -=Thamus=, in such sort that euery man maruelled. This =Thamus= was a -Pilotte borne in _Egipt_, vnknowne vnto many which were in the ship. -Wherefore being twice called, he held his peace, and the third time -answered: then the other with a louder voyce commaunded him, that -when he came vnto =Palodes=, hée should tell them that the great God -=Pan= was departed. When this was heard, euery man was amazed with -feare, as =Epitherces= affirmed vnto vs: And being in consultation -whether they should do as was commaunded or not, =Thamus= thus iudged -of the matter: that if the winde did blowe, they must passe by with -silence, but if it were calme without winde, he must vtter that -which we had heard. When therefore they were come to _Palodes_, and -no wind stirred, nor waue moued, =Thamus= looking out of the sterne -towards the lande, cryed out as he had heard, that the great God -=Pan= was deceased: Hée had scant ended those words, when immediatly -there followed a great groning, not of one man, but of many, being -admixt as it were with great admiration. And because many were -present in the ship, (they said) the same hereof was spéedely spred -abroad at _Rome_, and =Thamus= sent by =Tiberius= yͤ Emperour, who -gaue so much credit vnto the matter, that he diligently enquired, -and 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 -=Mercurie= and =Penelope=, &c. - -[Sidenote: De preparatione Euang. li.5.chap.9.] - -[Sidenote: Paulus Marsus.] - -These and such like things, (=Eusebius= who also reciteth this -historie) affirmeth to haue chaunced in that time of =Tiberius=, in -the which Christ being conuersant amongst men, expelled all maner of -diuels from the societie of them. Other most godly professours of our -Religion, affirme, (as namely =Paulus Marsus=, in his Annotations -vppon the first of =Ouids Fasti=) that this voyce was heard out -of _Paxe_, the very same night ensuing the day wherein our Lorde -suffered, in the 19. yeare of =Tiberius=, which was the same yeare -that Christ was crucified in: by the whiche voyce being vttered in a -wildernesse of solitary rockes, it was declared that our Lord and God -had suffered for vs. For the word =Pan= in Greeke, signifieth all: -and then the Lord of al the world was crucified. - -He addeth moreouer, that =Theodosius= doth say, that the _Archadians_ -doo worship this God, calling him τὸν τῆς ὔλης κύριον, -meaning thereby to signifie a Lorde and Ruler, not of words, but of -all manner of materiall substances: whose power is suche, that it -is able to create the essence and substaunce of all bodies, whether -that they be heauenly, or earthly. And albeit he referre this vnto -the Sunne, yet if a man marke diligently, his mysteries haue a higher -meaning, &c. - -[Sidenote: Hunting of Diuels.] - -Hereunto belongeth those thinges which are reported touching the -chasing or hunting of diuels, and also of the daunces of dead men, -which are of sundry sortes. I haue heard of some which haue auouched, -that they haue séene them. - -No man is able to rehearse all the shapes wherein spirits haue -appeared, for the diuell, who for the most part is the worker of -these things, can (as the Poets faine of =Proteus=) chaunge himselfe -into all shapes and fashions. - -These walking spirites sometimes stoppe the way before men as they -trauell, and leade them out of their way, and put them in suche great -feare, that sometimes they become grayheaded in one night. I remember -I haue heard the like historie of my olde friende =Iohn Willing=, a -godly and learned man, of one in the Countie of _Hannow_, who not -many yeares ago, méeting with a walkyng spirite in the night season, -was so much altered, that at his returning home, his owne Daughters -knewe him not. - -Spirites oftentimes awake men out of their sléepe, and cause many -to forsake their owne houses, so that they cannot hire them out to -any other. Sometimes they ouerthrow somewhat, or strike men, or cast -stones at them, and hurt them either in their bodies or in their -goods: yea and sometime God doth suffer them to bereaue men of their -liues. It often chaunceth that those mens faces and heads do swel, -which haue séene or heard spirits, or haue bene blasted with them: -and some are taken mad, as we sée by experience. I remember well it -hath happened, that some supposing they haue séene armed men, who -were ready to take them, haue therefore assaied to slaie themselues: -which thing may be by craft of the diuel. Spirites do also trouble -cattell in the night time, in the pastures. - -Thus much concerning the first part of this worke, wherein (I trust) -I haue proued, and made it euident, that albeit there be many which -vainely perswade themselues they haue séene wandring spirits, or haue -beheld one instéed of an other: yet notwithstanding that there are -walking spirits, and that other strange things so sometime happen. - -I haue also shewed vnto whome they appeare especially, and where, -when, after what sort, or in what fourmes they shewe themselues, and -what things they worke and bring to passe. - -Whosoeuer dare flatly deny these manifold and agréeable testimonies -of the olde and new writers, he séemeth vnworthie in my iudgement, -of any credit, whatsoeuer he say. For as it is a great token of -lightnesse, if one by and by beleeue euery man which saith, he hath -seene spirits: so on the other side, it is great impudency, if a man -rashly and impudently contemne all things which are aduouched, of so -many, and so credible Historiographers, and auncient Fathers, and -other graue men of greate authoritie. - - - - -[Illustration] - - - - - The seconde parte of this Booke doth shewe, that those - Spirits and other straunge sights, be not the soules of - men, but either _good or euil Angels, or else some secret - and hid operations_. - - - - -CHAP. I. - -The opinion or beliefe of the Gentiles, Iewes, and Turkes, concerning -the estate of Soules seperated from their bodies. - - -In the second part of this booke we haue to consider, what those -things be which (as wee haue before shewed) are both heard and séene, -in the day time and in the night, whether they be the soules of dead -men or no: also what the olde writers haue iudged of them, and what -the holy scriptures, do teach vs herein. - -[Sidenote: Platos opinion.] - -=Plato= doth think, that Heroicall and excellent soules, as being of -the pure sort, do mount aloft: but that other base and viler soules, -that are defiled with the pleasures & lustes of the bodie, do wander -below on the ground, and the same he déemeth to be those spirits -which are eftsoones séene. - -[Sidenote: Tertullian.] - -Also other heathen and prophane writers say, they are heereby mooued -to thinke that the soules of men doo liue after death, for that it -is most cleare and euident, that many spirits wander and raunge -hither and thither, and are oft times heard and séene, and founde to -talke with men: for they suppose that most of these are mens soules. -=Tertullian= a very auncient writer, in his booke _De anima_, saith, -that the wise Heathens, which did define the soule to be immortall, -(for some of them, as namely the Epicures, thought that the soules -died with their bodies) thought that the soules of the wise, if they -departed from their bodies, hadde their abiding on high: but the rest -were throwne downe into Hell. - -[Sidenote: Homer.] - -[Sidenote: Virgil.] - -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. =Hector= in =Homere=, besought =Achilles= that he woulde -not cast foorth his carcasse to be 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 saide -the soules of those that were buried, woulde thrust him backe, that -he should not be able once to enter in at Hell gates. Which example -=Tertullian= aledgeth, and therwithal cōfuteth this vaine opinion -of the heathen. =Palinurus= in =Virgill=, besought =Æneas=, that he -woulde cast earth on him, when he was dead, and erect vnto him an -hearse, 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. =Virgill= writeth, that =Deiphobus= his Ghost wandred -abroade, vnto the whiche =Æneas= erected an Horse. - -[Sidenote: Plato.] - -For the Gentiles were of suche an opinion in those dayes, that they -thought an emptie and counterfeyted buriall profitted very much. -Moreouer the heathen were perswaded that the soules which dyed before -their naturall time (especially of those whiche perished by violent -death, whom they call βιοθανάτους, as by hanging, drowning, -or beheading, &c.) did straie abroade so long time as they should -haue liued, if they had not bin slain by violent death. Which opinion -=Tertullian= also confuteth. =Plato= in his ninth booke _De legibus_, -writeth, that the soules of those which are slain, do pursue their -murtherers so farre, that they do hurt them: the which, except it be -vnderstood by way of a Metaphor, is likewise to be reiected. - -[Sidenote: The Iewes opinion.] - -[Sidenote: _Iob_.7.] - -The Catholike faith amongst the Iewes was, that the soules of the -dead did not returne into this earth, but either were at rest, which -was when they died in the faith of the promised =Messias=, or were -cōdemned if they departed hence in their sinnes without repentance. -For =Iob= in his seuenth Chapter saith: Euen as the cloude vanisheth -and fadeth away, so he that goeth downe to the graue shall come vp no -more, nor returne into his house, &c. - -[Sidenote: _Psal._31.] - -[Sidenote: _Eccle._12.] - -[Sidenote: _Wisd._3.] - -[Sidenote: _Psal._49.] - -But if thou wilt say that =Iob= was an Ethnicke, it may be alleaged -of =Dauid=, that when he was in very great danger, and death euen -present before his eyes, he praied in the 31. Psalme. Into thy hands -O Lord I commend my spirit. The Preacher also in his 12. Chapter -saith: The spirite shall returne to God that giueth it. In the booke -of Wisedome (which of olde writers is attributed to =Philo Iudeus=) -the third Chapter thereof, it is written: the soules of the righteous -are in the hande of God, and no torment shall touch them. And on the -other side, the soules of the wicked go downe into hell. In the 49. -Psalm it is written of those wealthie worldlings, which for lucres -sake, depart from God and his Commaundements: They are laid as shéepe -in Hell, Death shall consume them, and Hell is their habitation, &c. - -[Sidenote: 2. _Samu._ 12.] - -[Sidenote: _Eccle._ 38.] - -If the Iewes had beléeued, that the soules after this life were -tormented in Purgatorie, no doubt amongst so many diuers kinds of -sacrifices, which they offered for the sinnes of the liuing, they -would at least haue some one kind of sacrifice whereby to redéeme -soules, or in some part to assuage and mitigate their paines. And -that soules do returne after death, do offer themselues to be séene -and beheld of men, and require aide of them, we finde no where in -the old Testament, but rather the contrary. In the 2. of =Samuel= -12. =Dauid= speaketh this of his yoong childe, that he begat by -=Bersaba=, that he could not bring him into life againe, that hee -would go to him, and the childe should neuer returne vnto him againe. -And Iesus the sonne of =Syrach=, in his 38. chapter saith: There is -no returning from death. Of the vision which 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 amongst the Iewes, who thought that the soules separated -from their bodies, did straie and raunge abroad: it may hereby be -gathered, for that certaine of the Rabbines write, that the soule of -=Naboth= (which was slain, because he would not sell his Vineyard to -=Achab=) was that spirit that promised his helpe to seduce =Achab=, -being as it were one that coueted his death. - -[Sidenote: The Turkes opinion.] - -The Turkes also beléeue that the soule is immortall, and that assoone -as they are loosed from the bodie, they come either into a place of -rest, or of torment. But whether that they did thinke, that soules -returned againe into the earth, and roue there too and fro, I could -finde no plaine mention thereof in their _Alcaron_. - - - - -CHAP. II. - - The Papists doctrine touching the soules of dead men, and - the appearing of them. - - -[Sidenote: Papists.] - -[Sidenote: Iacobus de Cusa.] - -The Papists in former times haue publikely both taught and written, -that those spirites which men somtime sée and heare, be either -good or bad angels, or els the soules of those which either liue -in euerlasting blisse, or in Purgatory, or in the place of damned -persons. And that diuers of them are those soules that craue aide -and deliuerance of men. But that this doctrine of theirs, and the -whole state therof may be the more euidently perceiued, we will more -largely repeate the same out of their owne bookes. =Iacobus de Cusa=, -a _Carthusian_ Friar, and Doctor of diuinitie, wrote a booke of yͤ -Apparition of soules, after they were seperated fro the bodies: which -worke of his, hath in it many superstitious toyes, and was Printed in -a Towne belonging to the dominion of _Berna_, named _Burgdrofe_, in -the yeare of our Lord, 1475. - -[Sidenote: Foure places for soules.] - -Popish writers commenting on the 4. booke of the Maister of -Sentences, do appoint foure places to receiue soules, after they are -departed from the bodies. Thrée of the which places they say are -perpetuall, and one which lasteth but for a time already limitted. - -[Sidenote: Heauen.] - -[Sidenote: Hell.] - -[Sidenote: Limbus puerorum which is a place wher the Papistes imagine -the soules of yong childrē to be, which departed without Baptisme.] - -[Sidenote: Purgatorie.] - -The first place or receptacle is _Cælum Empireum_, the firie heauen, -so termed of his passing great brightnesse and glory, which they -say is the seate ordeined for yͤ blissed sort: this place by an -other name in scripture is called =Paradise=. The second place is -Hell vnder the earth, being the Mansion of Diuels and Infidels, -departing hence in deadly sinne, without repentance. The third place -they tearme _Limbus puerorum_, which is prouided as well for the -children of the faithfull, as of the vnfaithfull: who (they say) -shall 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, which is prepared for them that -departe hence without deadly sinne, or if they committed any such -sinnes, did some penance for them, but yet made not full satisfaction -for them, or else went hence only stained with venial sin. - -Of this place, to wit, Purgatorie, Popish writers teach maruellous -things. Some of them say, that Purgatorie is also vnder the earth as -Hell 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 deade may be purged. For they say, that -this or that soule hath bin seene in this or that mountaine, cloud, -or valley, where it hath committed the offence: and that these -are particuler Purgatories, assigned vnto them for some speciall -cause, before the day of Iudgement, after which time all manner of -Purgatories, as well general as particuler shall cease. Some of them -say, that the paine of Purgatorie is all one with the punishment of -hel, and that they differ only in this, that the one hath an end, the -other no ende: and that it is far more easie to endure all the paynes -of this worlde, whiche all men since =Adams= time haue susteined, -euen vnto the day of the last Iudgement, than to beare one dayes -space the least of these 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 pointe, on the fourth booke of Sentences, the 20. distinction. - -[Sidenote: By whome Soules are tormented in purgatorie.] - -This question also they moue, by whome the Soules in Purgatorie are -tormented. Wherfore their opinions are very diuers, and disagréeable -among themselues. - -=Richardus de Media Villa= a _Franciscan_ Frier, writeth vpon the -Maister of Sentences, and saith, he verily beléeueth that soules -are caried by good Angels, into the places of torment, but yet that -they themselues do not torment them, because 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 miserie. - -[Sidenote: Papists feigne that soules returne to earth againe.] - -Héervnto they adde, that the spirits, as well of the good, as the -ill, do come and are sent vnto men liuing, from hell. 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 teache, that by Gods licence and 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 liuing. Héervppon they recite -diuers kindes 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 -damnation: 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 and =Gregories= -Dialogues, who writeth that =Peter= and =Paule=, and other Saintes, -did not onely appeare vnto holie men, but did also conducte their -Soules vnto Celestiall ioye. Moreouer that God doth licence soules -to return from those two places, partly 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 shewe -themselues to haue a sharpe wit and profound knowledge. - -[Sidenote: VVhether we may wish to see spirits.] - -These Doctors moreouer moue this question, whether we may request -without offence, that the soules of such as are departed, may shewe -themselues to be beheld and séene of the liuing. - -To riue asunder this crabbed knotte, they bring this wedge: that -if this request proceede of some good intent, without the spot of -lightnesse & vanitie, that a man might vnderstand the state of some -friend, neighbour, benefactour, or of his parents, or some other, -therby to helpe and relieue them speedily of their torments, it is -no offence at all: because dead mens soules doo of their owne accord -shew them selues vnto the liuing, to receiue helpe of them, and -therefore nothing can let vs to aske this thing at Gods hand. Of this -opinion is =Thomas= of =Aquine=. - -But as concernyng the time and place, when and where Spirites doo -proffer themselues to be séene, they say, no certaine 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 -alwayes appeare vnder a visible shape, but sometimes inuisibly, in -so much that sometime nothing else is heard of them but snéesing, -spitting, sighing, and clapping of hands &c. Of which point I haue -noted somewhat before, when I spake generally of ghostes, because -they appeare in sundry sorts. And wheresoeuer these spirits be, -they say, that they endure punishment. Besides that soules doo not -appeare, nor answere vnto euery mans interrogatories, but that of a -great number they scantly appeare vnto one. - -[Sidenote: How a man ought to vse himself when spirits appeare -according to the Papists.] - -[Sidenote: _Dan._10.11.] - -[Sidenote: 1._Samu._3.] - -And therefore they teache. Whensoeuer such visions of spirits are -shewed, men should vse fasting and praier or euer they demaunde any -question of them: which (say they) in the tenth and eleuenth Chapters -of =Daniell=, is read to haue bene done by =Daniell= himself. Besides -this, shrift, and massing should be vsed ere we question with them: -farther, that we should not giue credit assoone as we heare but one -sign, but waite to heare the same thrice repeated, which in the first -booke of =Samuel= and third Chapter, is read to haue bin done by -=Samuel= being yet a childe: for otherwise the diuell may delude and -deceiue vs, as he doth very often. And so soone as these thinges are -dispatched and performed, that foure or fiue deuout priests are to be -sent for, which should come to the place where the spirit was wont to -shew himselfe, and that they should vse certaine ceremonies, as to -take a candle that hath bene halowed on Candlemasse day, and light -it: also holy water, the signe of the Crosse, a censor in their hand, -and when they light their candle, should pray ouer it (as I remember) -the seuen penitential psalms, or read the Gospell of S. =Iohn=. And -when they come to the place, they should sprinkle it with holy water, -and perfume it with Frankincense, casting about their neckes a holy -stoale, and then that one of them kneeling on his knées, should -rehearse this praier following. - -O Lord Iesu Christ, the searcher of all secrets, which art alwaies -wont to reueale healthfull and profitable things vnto thy faithful -people and litle ones, which hast permitted some certaine spirit to -shew himselfe in this place: we humbly beséech thee of thy great -mercy, by thy death & passion, and by the sheading of thy most -precious bloud for our sinnes, that thou wilt vouchsafe 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 seruants, or to other sinners as we be, -who he is, why he is come, and what he desireth, so that hereby thou -maist be honoured, he comforted, and thy faithfull people also holpen -and succoured. In the name of the father, the sonne, and the holy -ghost. Amen. - -Yet do they teach, that a man may choose to vse this or some other -forme of praier, and ceremonies: because that without these, spirites -haue often appeared, & shewed what they required. This done, we -should (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 whome thou wouldest gladly make -answere, name him, or by some signe declare so much? After this, -the question is to be moued, eache man there present being recited -whether he would answere vnto this or that man. And if at the name -of any, hée speake, or make a noyse, all other demaunds remaining, -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 aide by prayers and suffrages? Whether by Massing, or -almes giuing he may be released? Farther, by how many Masses that may -be compassed, by thrée, six, ten, twentie, thirtie. &c. Furthermore, -what manner of priests should say Masse for him, Monks, or secular -priests. Then if he aske for any fasting, by what persons, how long, -and in what sort he wold haue it done: If he require almes déeds, -what almes déeds 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 knowne that he is -released, and for what cause he was first shut vp in Purgatorie. -And yet they hold, yͭ no curious, vnprofitable, or superstitious -questiōs shuld be demanded of yͤ spirit, except he wold of his -own accord reueale and open thē. And yͭ it were best, yͭ sober -persons shuld thus questiō with him, on som holiday before diner, or -in yͤ night seasō, as is commōly accustomed. And if the spirite -will shewe no signe at that time, the matter should be deferred vnto -some other season, vntill the spirit would shewe himselfe againe: and -yet that the crosse and holy water should bee left there, for that -by the secret iudgement of God, it was ordeined, that they should -appeare at certaine houres, and to certaine persons, and not vnto -all men. And farther, they say that we néede not to feare, that the -spirite would doo any bodily hurt vnto that person, vnto whome it -doth appeare. For if such a spirit would hurt any, he might justly be -suspected that he were no good spirit. - -[Sidenote: By what tokens good spirites may be discerned from euil.] - -[Sidenote: _Luke_ 1.] - -Moreouer, popish writers teach vs to discerne good spirits from -euill, by foure meanes. First they say, that if he be a good spirit, -he will at the beginning, somewhat terrifie men, but againe soone -reuiue and comfort them. So =Gabriel= with comfortable words did -lift vp the blessed Virgin which before was sore troubled by this -salutation. They also alleage other examples. The second note is to -discrie them by their outwarde and visible shape. For if they appeare -vnder the forme of a Lyon, Beare, Dog, Toade, Serpent, Cat, or blacke -ghoste, it may easily be gathered that it is an euil spirit. And that -on the other side, good spirits doo appeare vnder the shape of a -doue, a man, a lambe, or in the brightnesse, and cleare light of the -Sunne. - -We must also consider whether the voyce whiche we heare be sweete, -lowly, sober, sorrowfull, or otherwise terrible and full of reproach, -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 Doctors approoued by the -Churches censure: or whether he vtter any thing that doth dissent -from the faith, good maners, and ceremonies of the Church, according -to the Canonical rites or decrées of Councels, and against the lawes -of the holy church of _Rome_. - -Fourthly, we must take diligent héede whether in his words, déeds, -and iestures, he do shewe 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 beggar doth rehearse his owne miserie, so -likewise doo good spirits that desire any helpe or deliueraunce. -Other signes also they haue to trie the good Angels from the bad: but -these are the chiefe. - -[Sidenote: How we may helpe and succoure soules.] - -Now touching the suffrages or waies of succour, wherby soules are -dispatched out of Purgatorie, Popish doctors appoint foure meanes: -That is, the healthfull offering of the sacrifice in the Sacrament of -the aultar, almes giuing, prayer, fasting. And vnder these members, -they comprise all other, as vowed pilgrimages, visiting of Churches, -helping of the poore, and the furthering of Gods worship and glory, -&c. But aboue all, they extoll their Masse, as a thing of greatest -force to redéeme soules out of misery: of whose wonderfull effect, -and of the rest euen now recited by vs, they alleage many straunge -examples. - -Of these things they moue many questions, the which who so lust to -sée, let him search their bookes which haue bin written and published -of this matter. - -[Sidenote: A notable deede to relieue soules.] - -Neither only in their writings, but in open pulpit also they haue -taught, how excellent and noble an act it is, for men touched with -compassion, with these foresaid workes to ridde the soule that -appeareth vnto them and craueth their help, out of the paines of -purgatorie: or if they cannot so doo, yet to ease and asswage 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 might conueniently be released of so -manifolde miseries, they woulde not so earnestly craue their helpe. -Wherefore say they, no man should be so voyd of naturall affection, -so cruell and outragious, that he should at any time deny to bestowe -some small wealth, to benefit those, by whom he hath before by diuers -and sundry waies bene pleasured. - -If they were not the soules of the dead which craue helpe and -succour, but diuellish spirits, they would not will them to pray, -fast, or giue almes for their sakes: for that the diuels doo hate -those, as also all other good workes. - - - - -CHAP. III. - - What hath followed this doctrine of the Papists, - concerning the appearing of mens soules. - - -[Sidenote: Monkes by their doctrine of spirits haue heaped infinit -riches.] - -By these means it came to passe, that the common sort were of opiniō, -that those spirits which wer séen and heard, were the soules of the -dead, and yͭ whatsoeuer they did say, was without gainsaying to -be beléeued. And so the true, simple, and sincere doctrine of yͤ -calling vpō God in the name of Christ Iesus only: of the confidence -in Christs merits, and redemption from sin and damnation: of yͤ -true déeds of Christian charitie, was daily more and more impugned -and oppressed. So that when men by litle and litle, forsooke holy -scripture, and cast it aside, mens traditions and precepts began -straightway to be had in great price and estimation, yea, they were -more regarded than Gods owne word. 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 foundatiō of their Purgatory is -chiefly builded. For by talke had with them, Popish 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 sluggish. For if any dyd so perswade himselfe, that he -coulde hyre one for mony, which could worke one feate or other to -deliuer the deade 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 .25. of Matthew. By these -apparitions of spirits, masses, images, satisfaction, pilgrimages -for religion sake, relikes of saints, monasticall vowes, holidaies, -auricular confession, and other kinds of worshippings and rites, and -to be short, all 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 yͤ better haue by these meanes, wherewithall to -finde and mainteine idle monks and priests, and to offer vnto images. -They founded chappels, alters, monasteries, perpetuall lights, -anniuersaries, frieries, and such like, to release their friends out -of the torments of Purgatorie. And this did the walking spirits will -them to do. And sometime also by their councell, mens last willes & -testaments were altered. Hereby priests and monks increased daily, -their parishes, colleges & monasteries with yerely reuenewes, & got -into their hands yͤ best farmes, vineyards, lands, medowes, pondes, -parkes, bond men, iurisdictions, great lordships, and the authoritie -of the sword. For after yͭ this opiniō once tooke firme roote in -mēs harts, yͭ mens soules did walke after their death, & appeare -on yͤ earth, the greatest part did whatsoeuer they commanded thē. -And yͭ it may more plainly be perceiued how much mē estéemed those -visions & such like pelf, & how in memorial of thē they deuised & -framed to thēselues new kinds of worshippings, I will recite vnto you -one or two histories. - -[Sidenote: Martinus Polonus.] - -=Martinus Polonus= Archebishop Of =Consentine=, and the Popes -Penitētiarie, writeth in his Chronicles, that Pope =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 her) when her canonization had -bene many yeares delaied, at length appeared her selfe in a Vision to -her Proctor in the Court of _Rome_, being heauie and pensiue about -this matter, and certified him, both of the spéedie dispatching of -this businesse, and also of the day wherin it should be dispatched. -Canonization amongst the Ethnicks, from whence it tooke his -originall, is named ἁποθἑοσις, that is, deification, or -making of a God. - -[Sidenote: All soules day whēce it took originall.] - -[Sidenote: Polydore.] - -=Ioannes Tritenhemius= Abbotte of _Spanheim_, a man of great -authoritie, 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 certaine Monke returned from -_Ierusalem_, and lodged in a certaine Hermits house in _Sicill_, -about the mount _Aetna_, which flasheth foorth fire, hée learned of -the saide Hermit, that many soules of the dead were tormented there -by fire, out of which again through the praiers of the faithful, -they were released, as it was taught him by the testimony euen of -the spirites themselues. Hereof also writeth =Polydore Virgil=, in -his sixt booke, and 9. 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 like fable is founde 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 profitte them ought, and whether they receiued any -comfort thereby, God willing to reueale so muche to his seruaunt, -inspired a drie scull with the word of truth, so that the dead scull -brake forth into these words: When thou praiest for the dead, we -receiue comfort by thy praiers. - -[Sidenote: The beginning of the order of Carthusians.] - -[Sidenote: Polydore.] - -Of the like roote sprung the order of the =Carthusian= Monkes, which -of the common sort is iudged to be the most holiest and straightest -order of the which the Monks themselues 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. A certaine Doctor which for his learning and integritie of life -was very famous, chaunced to die, when he should haue bene buried -in a certaine Church, he cried out with an horrible voyce: I am by -the iust iudgement of God accused. Wherupon they left the Coffin in -the Church by the space of thrée dayes, during which time the people -flocked togither out of sundry places, to behold this straunge sight. -The second day he cried againe: By the iust iudgement of God I am -iudged. The third day likewise he cried: I am by the iust iudgement -of God condemned. And as =Vincentius Bellonacensis= saith, some adde -hereunto, that he rose vp thrice vpon the béere, which perchaunce -they faine of their owne heads. Now because 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 desart called _Carthusia_, in the -diocesse of _Grationopolis_: 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 first beginning, were both founded and endowed -with great liuelihood. - - - - -CHAP. IIII. - - Testimonies out of the word of God, that neither the - soules of the faithfull, nor infidels, do walke vpon the - earth after they are once parted from their bodies. - - -[Sidenote: Soules go either to hell or to heauen.] - -[Sidenote: _Iohn 3._] - -[Sidenote: _Iohn 5._] - -[Sidenote: _Iohn 6._] - -[Sidenote: _Iohn 14._] - -[Sidenote: _Mat.10._] - -[Sidenote: _2.Cor.5._] - -[Sidenote: _Luke 23._] - -[Sidenote: _Apo.14._] - -Now that the soules neither of the faithfull nor of infidels do -wander any longer on the earth, when they be once seuered from the -bodies, I wil make it plaine and euident vnto you by these reasons -following. First, certaine it is, that such as depart hence, either -die in faith, or in vnbeliefe. Touching those that go hence in a -right beliefe, their soules are by and by in possessiō of life -euerlasting, and they that depart in vnbelief, do straightway becom -partakers of eternal damnatiō. The souls do not vanish away & die -with the bodie, as yͤ Epicures opinion is, neither yet be in euery -place, as som do imagin: touching this matter I wil alleage pithie & -manifold testimonies out of the holy scripture, out of which alone -this questiō may and ought to be tried & discussed. Our Sauiour -Christ Iesus which could well iudge of these misteries, in the 3. -of =Iohn= saith: So God loued the world, yͭ he wold giue his only -begotten son, yͭ who so beléeueth on him, shuld not perish, but haue -life euerlasting. For god sent not his son into yͤ world to cōdemn -yͤ world: but that yͤ world by him might be saued. He yͭ beléeueth -in him is not cōdemned, & he yͭ beléeueth not, is cōdemned alredy, -because he beléeued not in yͤ name of yͤ only begotten son of god. -And in yͤ 5. of =Iohn= he saith: Verily verily I say vnto you: he -that heareth my word, & beléeueth on him yͭ sent me, hath euerlasting -life, & shall not come into iudgemēt or cōdemnation, but hath passed -alredy frō death to life: he doth not say yͭ his sins shuld first be -purged in purgatorie. And in the 6. cha. he saith: This is yͤ wil -of him yͭ sent me, that euery one yͭ seeth the son, and beleeueth -on him, should haue life euerlasting, and I will raise him vp at -the last day againe: verily I say vnto you, he that beléeueth on me -hath life euerlasting. In the 14. of =Iohn=, also our Sauior Christ -Iesus saith, that he wil take vs vp to himselfe, that where he is, -there should we be also. &c. When Christ sent forth his disciples -to publish his gospel in yͤ 10. of =Mat.= he said vnto them: Go ye -into the whole world, and preach yͤ gospel to euery creature: he yͭ -beléeueth and is baptized, shalbe saued, and he yͭ beleeueth not -shalbe cōdemned: & in the 5. cha. of yͤ 2. to yͤ =Cor.= yͤ apostle -S. =Paul= saith: we know yͭ if the earthly house of this tabernacle -be destroied, we haue a building of God, yͭ is, a house not made -[tw] hands, but eternal in yͤ heuens, &c. By these places it may be -euidently gathered, yͭ the soules of the faithful are takē vp into -eternal ioy: and the soules of the vnfaithful assoone as they are -departed frō their bodies are condemned to perpetual torment. And -yͭ this is done straightway after death, may be perceiued by the -words yͭ Christ spake to the théefe on the crosse, when he hoong -on his right hand: This day shalt thou be with me in paradice. And -in the 14. cha. of the =Apoc.= it is written, And I heard a voice -yͭ said vnto me, write, Blessed ar yͤ dead yͭ die in the lord, -ἁπαρτἱ =amodo=, as the old trāslatiō redeth, yͭ is by & by, out of -hand, without delaie. Steuē in the very point whē he looked to be -stoned, cried lord Iesu receiue my spirit. He douted nothing, but -was assuredly persuaded yͭ his soul shold straitway be translated -to eternal ioy. Paul in the 1. chap. of his epist. to the =Philip.= -saith: I desire to be losed, or I couet to depart hence, and to be -with Christ. Here is no mentiō at all of purgatory, in which the -soules should be first purged. If thou wilt here obiect that the -persons afore alleaged were saints and martirs, we say farther, that -paradice was opened also to the théef assoone as he became repentant. -And that the soules both of the faithful & vnfaithful, which -presently after their death are translated to heauē or hel, do not -return thence into the earth before the day of the last iudgement, -may wel be perceiued by the parable of the rich man cloathed in -purple, and =Lazarus=, as we read in the 16. of =Luke=. For when the -rich man praised =Abraham= that he would send =Lazarus= vnto him, to -coole his toong, =Abraham= gaue him this answere: Betwixt this and -vs, there is a great gulfe set, so that they which would go hence -(from =Abrahams= bosome) to you (in Hell) cannot: neither can they -come from thence to vs. And when he besought him, that he would send -=Lazarus= to his fathers house to admonish his fiue brethren, least -they also should come into that place of torment: he saide vnto him; -They haue =Moses= and the Prophets, let them heare them. And again: -If they heare not =Moses= and the Prophets, neither will they beléeue -though one rose againe from the dead. - - - - -CHAP. V. - - Testimonies of the auncient Fathers, that dead mens - soules parted from their bodies, doo not wander heere - vppon earth. - - -[Sidenote: August.] - -This matter was also thus vnderstood by the holy and auncient -Fathers. For =Augustine= in his 18. Sermon _De verbis Apostoli_, -hath, that there be two mansions, the one in euerlasting fire, the -other in the euerlasting kingdome. - -[Sidenote: Idem.] - -And in his 28. Chapter of his first booke, _De peccatorum meritis & -remissione contra Pelagianos_, in the seuenth tome of his workes, he -saith: Neither can any man haue any middle or meane place, so that he -may be any other where than with the diuel, who is not with Christ. - -[Sidenote: Idem.] - -And in his notable worke _De ciuitate Dei_, the 13. booke and 8. -Chapter, he saith: The soules of the godly so soone as they be -seuered from their bodies be in rest, and the soules of the wicked -in torment, vntil the bodies of the one be raised vnto life, and the -other vnto euerlasting death, which in scripture is called the second -death. - -[Sidenote: Iustine.] - -=Iustine= also an auncient Father, writeth in _Responsione ad -Orthodoxos, quest. 75._ that the difference of the iust and vniust, -both appeare euen assoone as the soule is departed from the body. -For they are carried by the angels into such places as are fit for -them: that is, the soules of the iust are brought vnto Paradice, -where they haue the fruition of the sight and presence of Angels, and -Archangels: and moreouer the sight of our Sauiour Christ, as it is -conteined in that saying, whiles we are straungers from the bodie, -we are at home with God. And the soules of the vnrighteous on the -other side, are carried to Hell, as it said of =Nabuchodonozor= the -king of _Babylon_: Hell is troubled vnder thée, being readie to méete -thée, &c. And so till to the day of resurrection and reward, are they -reserued in such places as are méetest for them. - -[Sidenote: Hillarie.] - -Saint =Hillarie= in the ende of his exposition of the second Psalme, -writeth: that mens soules are straightway after death, made partakers -of rewards or punishments. - -[Sidenote: Dormitantii.] - -[Sidenote: Caluin.] - -And touching the soules of the old Patriarkes, that died before the -natiuitie of Christ, =Austin=, =Hierom=, =Nazianzen=, and other holy -Fathers teache, that God in certaine places by him chosen out for -that purpose, hath preserued the soules of al those that are departed -from this life in the true faith of the =Messias= to come, in such -sort that they féele no griefe, but yet are depriued of the sight of -God. This place they call =Abrahams= bosome, and Hell (for Hell doth -not alwaies betoken a place of torment, but also generally the state -that soules are in after this life.) And that our Lord Iesus Christ -did visit and release them, and when he ascended, carried them with -himselfe into heauen. Albeit certain of the Fathers, as =Ireneus=, -=Tertullian=, =Hilarie=, & others, think that they shall at the last -day ascend to heauen. Some also there be of our time which maintaine -this fonde opinion, that the soules sléep, vntil the day of the last -iudgement, in which they shall be again coupled with their bodies: -but this assertion hath no ground in holy scripture, of the which -point diuers haue entreated. But especially =Iohn Caluin=, that -worthie seruant of God, in a proper Treatise that he wrote of the -same matter, in which he doth learnedly confute their reasons that -maintein the contrary opinion. - -[Sidenote: Ciprian mar.] - -[Sidenote: Soules do not walke.] - -[Sidenote: Tertullian.] - -[Sidenote: Athanasius.] - -Wherefore sith holy scriptures, as the Fathers vnderstand and -interpret 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 their is no thirde place in which soules should be deliuered, -as it were out of prison, & that soules can neither be reclaimed out -of heauen or hel. Hereby it is made euident, that they cannot wander -on the earth, and desire aide of men. For first the soules of the -blessed néed no aid or help that men cā giue them: & on the other -side, the damned sort can no way be reléeued: the which S. =Ciprian= -the martir in his oration against =Demetrian=, doth plainly witnesse -in these words: when we be once departed out of this world, there is -afterward no place left for repentance, no way to make satisfactiō: -here life is either woon or lost, & so forth. Albeit the testimonies -alredy alleged on this point of doctrine, may well suffise those that -loue the truth, and are desirous to come to the knowledge thereof: -yet to increase the number, I wil recite other testimonies also out -of yͤ fathers, to proue manifestly, yͭ the soules departed, do -not againe return & wander on the earth, so that all they which -haue not yet stopped their eares that the truth might not pierce & -enter into them, may euidently perceiue, that those anciēt times -taught a far better doctrine of those spirits and ghosts, than other -latter times vnder poperie haue cōmended and allowed. =Tertullian= -a very auncient writer, in the end of his booke =De anima=, saith, -the soules do not any longer abide on the earth, after they be once -loosed from their bodies: & that neither by their owne accord, -nor other mens cōmandement, they do wander at all after they haue -descended into hell, but he saith, that euil spirits do vse this -kinde of deceyt, to faine themselues to be the soules of suche as -are deceased. And that Hell is not open to any soule, that it should -afterward at any time depart thence, Christ our Lorde in the parable -of the poore man that was in rest, and the rich glutton that was in -torment, doth plainely ratifie vnder the person of =Abraham=, that -there can be no man sent backe to shewe or tel ought of the state of -hel. And albeit the fathers haue noted certaine errours and scapes -in =Tertullian=, yet there was neuer any that reproued him for this -opinion. =Athanasius= in his booke of questions, the xiii. questiō, -doth giue a reason wherfore God will not suffer that any soule -deceased, shuld returne vnto vs, and declare what the state of things -is in hel, and what great misery is there: hereby (saith he) many -errors wold easily spring vp among vs: for many diuels might so take -on thē the shape of men, and be transformed into yͤ likenesse of -the dead, and say, that they arose frō the dead, and so publish many -lying tales, and false opinions of things there don, therby to seduce -and hurt vs. Weigh these wordes of =Athanasius=, I pray thée. - -[Sidenote: Chrisostome.] - -Sainct Chrysostome in his nyneteenth Homilie on the eight chapter of -sainct Matthewes Gospell, hath in maner the same woordes, for hee -moueth this question: Why suche as were possessed with Spirites, -liued in graues? Therefore (sayeth he) they abode there, to put this -false opinion in mens heads, that those persons soules whiche by -violent death departed, were turned into Diuels, and so did 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 might slea those persons, whose wicked trauell and -help they vsed, and those matters saith he, are far from truth. For -he proueth by the Scripture, that the spirits of the godly are not -vnder the power of the Diuels, nor yet do stray abroade after death: -then that they woulde retourne vnto theyr owne bodies, if they mighte -wander whether they lusted. And further if they didde any seruice too -theyr Murtherers, by that meanes they should at their handes receiue -a reward for an ill déed and displeasure. By naturall reason also -it cannot come to passe, that a mans bodie should be turned into an -other bodie, and therefore also the spirit of a man cannot be changed -into a diuel. - -But among other things which properly belong to our purpose, he -saith: If we heare a noyse that saith, I am such a soule, we must -thus thinke, that this talke proceedeth of some sleight and subtiltie -of the diuel, and that it is not the soule of the dead bodie that -speaketh these things, but the diuell that deuiseth them to deceiue -the hearers. And by and by he saith, that there are to be counted -old wiues words, or rather doting fooles toyes to mocke children -withall. For the soule when it is parted from the bodie 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 ledde aside and withdrawne -from vs, which may euidently be séene by Lazarus and the rich man. -And in another place also the Lord saith: This day will they take thy -soule from thée; wherefore the soule cannot heere wander when it is -departed from the bodie. - -A little afterward he addeth, that it may be proued out of many -places of scripture, that the soules of the iust do not here wander -after death. For =Steuen= said, Lord receiue my spirit, and =Paule= -desired to be loosed and to depart hence, and to be with Christ. - -Also the scripture, as touching the Patriarks death, vseth this -phrase, he is laide vnto his fathers, growne 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 weigh and confider with our selues what be -demannded and could not obtaine. For if after death mens soules might -any longer haue their conuersation heere on earth, no doubt the riche -man himselfe woulde haue returned as his desire was, and certified -his friendes of hell torments. Out of which place of scripture it -is most cleare, that soules immediatly vpon their departure from -their body, are carried vnto a certaine place, whence they cannot of -themselues returne, but néedes must waite there for that terrible day -of iudgement. - -Also in his second Homily of =Lazarus=, amōg other things, he saith; -It is most plaine, not only by that we haue before rehearsed, but -also by this parable, that soules parted from the bodie, haue their -abiding here no longer, but are forthwith lead away. For it came to -passe (saith he) that he died, and was carried away by the Angels. -And not onely the soules of the iust, but of the vniust and wicked, -are hence led away, and carried to their proper places, which doth -euidently appeare, by another rich man, of which mention is made in -the 12. of =Luke=, to whom the Lord said: Thou foole this night will -they take thy soule from thée. - -And in his fourth 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 doo not only make no appearance vnto men liuing, but -yeldeth reasons wherefore they do not returne hither, in these words. -If God had knowne that the dead being raised might haue profited -the liuing, he would neuer haue let passe so great a benefit, who -otherwise doth giue and prouide vs al 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 bene neglected: and -so the Diuell very easily would haue broached and brought in damnable -opinions into the world. For he might often haue made counterfeit -sightes, or suborne suche as should faine their selues to be dead and -buried, and by and by to present themselues before 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 beléeue -whatsoeuer he would haue. For if now when there is indéed no such -thing, the vaine dreames as it were of men deceased, that haue bin -shewed to men in sléepe, haue deceiued, peruerted & distroied many: -surely much sooner would the same haue fallen out, if it had bin a -thing truly don, & this opinion 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 and -wiles, and brought in much deceit into the life of man. And therfore -God hath clean shut vp this dore of deceit, and not permitted any -dead man to returne hither & shew what things be don in yͤ other -life, least the diuel might gréedily catch this occasiō to plant his -fraudulent policies. For when the prophets were, he raised vp false -prophets: when the Apostles were, he stirred vp false Apostles: -and when Christ apeared in flesh, he sent thither false Christs or -antechrists: And when sincere & sound doctrine was taught, he brought -into the world corrupt & damnable opiniōs, sowing tares whersoeuer he -came. And therfore although it had come to passe, yͤ dead mē shold -return again, yet would he haue counterfeited yͤ same also by his -instruments, by some fained raising of the dead through the blinding -and bewitching of mens eyes: or otherwise by subborning of some which -should feine themselues to be dead (as I said before) he would haue -turned all things topsituruie and vtterly haue confounded them. But -God who knoweth all things, hath stopped his way, that he should -not thus deceiue vs, and of his great mercie towards vs, hath not -permitted that at any time any shuld return from thēce and tel vnto -mē liuing, such things as there are don, hereby to instruct vs that -we should be of this opinion & iudgment, that the scriptures ought to -be beleeued before other things whatsoeuer, because that God in them -hath most clearly taught vs the doctrine of the last resurrection. -Further, by them he hath conuerted the whole world, banished error, -brought in truth, and compassed all these things by vile and base -fishers, and finally in them hath giuen vs euery where plentifull -arguments of his diuine prouidence, &c. - -[Sidenote: Cyrillus.] - -S. =Cyril= in his 11. booke & 36. cha. vpon S. =Iohns= gospell saith: -We ought to beleeue, that when yͤ 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 deare father, and yͭ they do not abide -in yͤ earth, as some of the Heathens beleeued, vntill such time -as they abhorred their graues: neither that they are carried as the -soules of wicked men, vnto a place of excéeding torment, which is -hel, Christ hauing first prepared this iourney for vs, but that they -rather mount vp aloft into their heauenly fathers hands, &c. - -[Sidenote: The Glosse of the canō law.] - -[Sidenote: _Deut._ 18.] - -And in the Popes canon law, _Causa._ 13. _quæst._ 2. _Fatendum_, -we read, that many do beléeue that some come from yͤ dead to the -liuing: euen as on the other side holy Scripture doth witnesse that -=Paule= was caught vp from the liuing into Paradice. Vpon these words -the glose saith, that some doo indéed so beleeue, but falsly, sith -they be but fansies and vain imaginations, as it is in _Causa_.26. -_quæstione_.5. _Episcopi_. - -What farther may bee saide to those men that knowe these things, and -neuerthelesse do beléeue that soules straie on the earth, I know not: -and yet that I may laie out all thinges plainly, I will heere confute -their chiefest arguments. - - - - -CHAP. VI. - - A confutation of those mennes arguments or reasons, which - affirme, that dead mens soules doo appeare: And first - that is aunswered whiche certaine doo alleage, to witte, - that God is omnipotent, and therfore that he can worke - contrary to the ordinary course of nature. - - -First our aduersaries do laie against vs, that by the vsuall and -common course of things, the soules of the godly abide in heauen, and -the soules of the wicked in hell, vntill the last day, and do not -walke at all: but yet that God may dispence with them to appear here -sometimes, therby to instruct and admonish vs: And then =Samuel= did -appeare after his death vnto king =Saule=, and =Moses= also which -forsooke this life many yeres before: Likewise =Elias=, who was taken -vp in to heauen in a firie charet, appeared vnto Christ our sauior & -his thrée disciples, whom he tooke with him at his transfiguration -in the mount. =Lazarus= also of _Bethanie_, returned from death into -yͤ earth, and many other also were raised from death by Christ, his -Apostles, and Prophets. - -Farther they alledge this, yͭ Christs Apostles beléeued, that yͤ -spirit or soule either of Christ, (as som of the fathers vnderstand -it) or of som other person did appear vnto them. Besides to proue -this matter, they alledge places out of the fathers, decrées of -councels, & the common report yͭ hath bin bruted of those yͭ -returned frō the dead. To al these reasons by Gods assistance, we -will briefly and orderly answere. - -[Sidenote: The soules do returne to instruct men contrary to the -common course of nature, by the omnipotent power of god.] - -As touching yͤ first obiection, yͭ al things are possible vnto -God, we deny it not. We graunt then, that God can bring soules out of -heauen or hel, and vse their trauell & seruice to instruct, comfort, -admonish, & rebuke men. But for yͭ no text or example is found -in holy scripture, that euer any soule came from yͤ dead, which -did so scoole & warn men: or yͭ the faithfull learned or sought -to vnderstand any thing of the soules deceased, we cannot allow -yͤ sequele of their reason. We may not of Gods almightie power -inferre conclusions to our pleasure. For this is a principle holdē -in schooles, yͭ the reason doth not truly folow, yͭ is set from -yͤ power of doing, to the déed done. For God doth nothing against -himself, or his word writen, to warrāt their reson: they shuld first -haue proued, that it was gods wil, yͭ soules shuld return into the -erth: for so do holy fathers intreat of gods almightie power. - -[Sidenote: How we oght to reason of the omnipotent power of God.] - -=Tertullian= against =Praxias= saith: Truly I neuer thought that any -thing was hard to bee done of God, we may faine of God what we list, -as if he had done the same, because he is able to doo it. But we must -not beléeue that God hath therefore done all things, because he is -able to doo them. But first wee ought to make enquirie whether hee -hath done them. - -[Sidenote: Ambrose.] - -S. =Ambrose= in his sixt booke of epistles, and 37. epistle, writeth -vnto =Cromatius= in this wise: Therefore what is there vnpossible -vnto him? Not that thing which is harde to his power, but that which -is contrary to his nature. It is vnpossible for him to lye, and this -impossibilitie in him, procéedeth not of infirmitie, but of vertue -and maiestie. For truth receiueth no lye, neither doth the vertue -of God entertaine the vanitie of errour. Reade farther that which -followeth in the same place. - -[Sidenote: Hierome.] - -=Hierome= writing to =Eustochia=, of the preseruing of her -virginitie, saith: I will boldly auouch this one thing, that though -God can do all things, yet can he not restore a virgin after her fall. - -[Sidenote: Augustine.] - -=Augustine= in the tenth chapter of his fifth booke _De ciuitate -dei_ hath: That God is sayd to be omnipotent in dooing that he will, -and not in doing that he will not. Againe he addeth: Gods power is -not hereby any whit diminished, when we say, that God cannot die or -be deceiued. And immediately, therefore he cannot doo some things -because he is omnipotent, &c. - -[Sidenote: Theodoret.] - -=Theodoret= also teacheth vs, that it may not absolutely without -exception be pronounced, that all things are possible vnto God. -For who so doth precisely affirme this, dooth in effect say this -much, 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 spirites that -praye ayde, bee soules that come out of Heauen or Hell. 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 errors. - -[Sidenote: VVee must learn nothing of the dead. _Deut._18.] - -Heare what the Lorde our God in the 18. of =Deuteronomie= speaketh: -When thou shalt 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 bee founde among you, that maketh -his sonne or his daughter to passe through the fire: nor a diuiner -that doth foreshew 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 doeth -abhorre all that doo such things: and because of these abhominations, -the Lord thy God hath cast them out before thée. Be thou therfore -sound and perfect before the Lord thy God: and by and by he promiseth -to send them that great Prophet whom they should heare. - -[Sidenote: _Esay_ .8.] - -[Sidenote: _Luke_ .22.] - -In the 8. of =Esay=, it is written: If they say vnto you, enquire of -them which haue a spirite of diuination, which whisper and murmure -softely in youre eares to deceiue 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, shall be hardened and hunger, &c. Heereby -we doo vnderstand, that vnder a great 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 schoolemaister. In -the Gospell we read: They haue =Moses= and the Prophets, let them -heare them. Vnto 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. Therwithall should we content our selues, and not wait -for new reuelations, or receiue any thing that doth not in all points -agrée therewith. But as touching this matter, we wil speak more in -his proper place. - - - - -CHAP. VII. - - That the true Samuell did not appeare to the Witch in - Endor. - - -[Sidenote: _Matth._8.] - -Now touching yͤ examples by them commonly alleaged, which do think -that the souls of yͤ dead do return again vnto the liuing vpō the -earth: I wil first intreat of =Samuels= apparition, of which matter -now adaies there is great contentiō and reasoning. And (as I trust) I -shall proue by strong arguments, that very =Samuell= himself did not -appeare in soule and bodie, neither that his bodie was raised vp by -the sorcerers, which perchance then was rotten & consumed vnto dust -in the earth, neither yͭ his soule was called vp, but rather some -diuellish spirit. First the author of the two bookes of =Samuel=, -saith: that =Saule= did aske counsell of the Lord, and that he would -not answere him, neither by Visions, nor by =Vrim=, nor by his -Prophets. Wherefore if God disdained by his Prophets yet liuing, and -other ordinary wayes to giue answer vnto him, whom he had alreadie -reiected, we may easily coniecture, that he would much lesse haue -raised a dead Prophet to make him answere. And the rather, for that -as we haue a little before said, the lawe of God hath seuerely by a -great threatening, forbidden to learne ought of the dead, and would -not haue vs to searche for the trueth of them, nor that any man vse -diuination by Spirites, and suche other diuellishe Artes. Secondly, -if verie =Samuell= indéede appeared, that muste of necessitie haue -come to passe, either by the 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 counsel -at the dead: and that the spirit of God did that which was contrary -herevnto, or did permit 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 Art 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 viii. chapter of Mathew) to beg -leaue, before he could enter into the heard of swine: and how then -should he haue any power ouer the soule of man? yet can it not be -denied, that God somtimes for certain causes doth giue the Diuell and -his seruants, Magitians & Necromancers, power to do many things, as -to hurt and lame man and beast, and to worke other straunge things. -But that God dooth giue the Diuell leaue to raise dead bodies, or to -call, bring foorth, or driue away soules especially out of Heauen, -it hath no grounde at all in Scripture, neither can there be any -reasonable cause alledged, wherefore God would or should giue the -Diuell licence to doo these things contrary to the vsuall and common -order, yea and againe his owne expresse commaundement. For vayne -and childishe is the cause heereof that is giuen of some men, that -=Samuell= shoulde appeare to terrifie and astonishe =Saule=: as if -God coulde not haue feared him by other waies and meanes. Was he -not before vtterly abashed and dismayed? Thirdly, if =Samuell= 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 accord obey -the sorcerers, no man I thinke is so blinde to imagine. - -[Sidenote: Wordes of thēselues haue no force.] - -[Sidenote: Iupiter Elicius.] - -[Sidenote: Plinie.] - -For that were vtterly repugnant to the Lawe of God, that hee shoulde -confirme Witchcraft and Sorcerie by his example. If the Witch had -called for =Samuell=, whilest he liued, doubtlesse he would haue -not approached 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 against his will: for the Diuel hath no power -ouer the soules of the godly, and Magike of it selfe is of no force. -Heathenish superstition no doubt it is, that wordes vttered by -Magitians, after their peculiar manner, or figures drawne, should -haue suche a secret and hidden operation. For the Heathens beléeued -that they could with a certain set stile & number of words, bring -and draw downe =Iupiter= out of Heauen. Wherfore they termed him -=Iupiter Elicius=. There are also certaine superstitious persons in -these our daies, which go about to cure diseases by certaine rites -of blessings, and by coniurings. Some hang aboute their neckes -certaine scrolles of Paper, in which ther are written diuers strange -words, but whether wordes of themselues haue any force at all, reade -=Plinie= in his 28. booke, and 2. chapter, and =Cælius Rhodiginus= in -his 16. booke and 16. chapter of Antiquities. - -[Sidenote: _Apoc._19.21.] - -[Sidenote: _Rom._12.] - -[Sidenote: _Actes_.12.] - -Fourthely, if very =Samuel= himselfe had appeared, hée would not haue -bene worshipped of =Saule=. For we reade in the 19. and 22. chapter -of the Reuelation, that =Iohn= would haue worshipped the angell, -whiche had opened vnto him great misteries, 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 -certeine outward and euill worship, such as we are wont to yéelde -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 downe at a mans -feete: which kinde of worship we reade, that =Abigael= and =Nathan= -the Prophet gaue vnto King =Dauid=. And =Paule= also in the 12. -Chapter of his Epistle to the Romanes teacheth, that we should honour -one another. =Thomas= of =Aquine= intreating of those two places -that I euen nowe recited out of the Reuelation, saieth, that =Iohn= -ment not to worship the Angell, with the worship properly called -=Latria=, but with an other kind of worship termed =Dulia=, that is -to say, that =Iohns= will was not to withdrawe from God, the honor -due vnto him, but to worship the Angell that was sent from God, only -with a ciuill and 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, we read that =Cornelius= met with =Peter=, -fell downe at his féet and worshipped him, yet, so as he had bene an -embassadour from God and not God himselfe, and yet =Peter= lifted -him vp & said, Arise for I my selfe am a man also. He said not to -=Cornelius= thou doest well herein: nor as his worthie Vicare (with -a mischiefe) is wont to do, proffered his foote vnto him to kisse. -We may read also that =Elias= disciples worshipped =Elizeus= that -succéeded into his office, to which place the word to bowe the knée, -or fall downe, is vsed. But whether the Prophet did except and allowe -this kind of reuerence or no, there is no expresse mention. Bréefly, -it is not likely that the Prophet would haue suffered the King to -fall downe at his féete. - -[Sidenote: Testimonies out of the Fathers touching Samuels appearing.] - -[Sidenote: Samuels appearing.] - -Fiftly, if he had bin the true =Samuel=, he would no doubt haue -exhorted =Saule= to repentance, and willed him to wait for aide 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 Prophets do often chide -and threaten men, yet do they againe reuiue and solace them. Now -because this =Samuel= doth beate no other thing into his heade, but -that God was displeased with him, and had alredy forsaken him, we may -not beléeue that he was the true, but a meere counterfeit =Samuel=. -Sixtly, the auncient Fathers write, that the true =Samuel= was not -séene. - -[Sidenote: Tertullian.] - -[Sidenote: Augustine.] - -=Tertullian= in his booke _De anima_ saith, that the Diuill did there -represent =Samuels= soule, God forbid (saith he) that we should -beléeue that the diuel can drawe the soule of any Saint, much lesse -a Prophet, out of his proper place, sith we are taught that Sathan -dooth transfourme himselfe into an Angel of light, and much sooner -into a man of light: who also will auouch himselfe to be God, and -doo notable signes and wonders to seduce, if it were possible, the -very elect. S. =Augustine= is not alwaies of one iudgement touching -this apparition: in his second booke to =Simplician= Bishop of -_Millaine_, and the third question thereof, hée graunteth that by -the dispensation of Gods will, it might so come to passe, that the -spirite of some holy Prophet, should consent to present it selfe in -the sight of the King, to come out of his owne place, and to speak -with him, but not to doo this by constrainte, or by the vertue of -Arte Magike, which might haue any power ouer it: but thereby to -shew it selfe obedient to the secret dispensation of God: and yet -he doth not dissemble, that a better answer may be giuen, to witte, -that the spirite of =Samuel= was not truly and indéed raised vp from -his rest, but rather some vain vision and counterfeit illusion, -that should be brought to passe by the diuels practise, which the -Scripture therefore doth tearme by the name of =Samuel=, because the -same is woont to call the images and similitudes of things, by the -names of the things themselues. For who is he (saith =Augustine=) -that will be afraid to call a man painted, a man, considering that -without staggering, we are accustomed to giue eache thing his proper -name, assoone as we behold the picture of the same: as when we take -the viewe of a painted table, or wall, we say straightway, this is -=Tullie=, this is =Salust=, hée =Achilles=, that other =Hector=, this -is the floud called _Symois_, that place tearmed _Rome_, whereof -these things be indéede no other than painted Images, of those things -whose names they beare. Sith this is so, he saith, it is not to be -maruelled that scripture saith =Samuel= was seen, when perchance -=Samuels= image séemed to appeare, through the craftie pollicie -of him, that transformed himselfe into an Angell of light, and -fashioneth his ministers like vnto the Ministers of righteousnesse. - -In his booke _De octo Dulcitij questionibus_, the 6. question -thereof, he vttereth all this in as many words, & in his booke _De -cura pro mortuis gerenda_, he writeth that some are sent, from the -deade to the liuing: as on the other side, =Paule= was rapt vp from -the liuing vnto Paradice: hée addeth there the example of =Samuel= -being dead, which did foreshewe to =Saule=, things, that afterwardes -should come to passe. He saith further, that this place may otherwise -be vnderstanded, and that certaine faithful men haue bene 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 will shew hereafter, he affirmeth, that -there is a figure conteined in those wordes, because the name of the -thing is giuen vnto the Image that dooth but represent the same: and -that it was not =Samuel= that appeared, but some diuellish spirit. - -[Sidenote: The Popes decrees.] - -Other Fathers of the Churche haue written nothing particularly of -this storie, so far as I know, but in certaine 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 will speake anone. In the very Papall decrées, 26. question 5. -chapter, _Nec mirum_, it is written that it was not =Samuel=, but -rather some wicked spirite that appeared to =Saule=: And that it were -a great offence that a man should beléeue the plaine words of the -storie without some farther meaning, for how saith he could it come -to passe, that a man from his byrth holie and iust in conuersation -of life, should by Art Magicke be pulled out of his place? And if -he were not so drawne against his will, then he must néedes agrée -thereto: both whiche are like absurde, to bee imagined of a iust -man. This is the Diuels legerdimaine, to make shewe, as though he -had power ouer good men, thereby the rather to deceiue many. He -there farther addeth, that the Historiographers doo set foorth both -=Saules= minde, and =Samuels= state, and also those things which were -sayd and séene, omitting this, whether they were true or false. And -other words followe, whiche who so list to sée more of that matter, -may there reade. - -[Sidenote: Lyra.] - -But here =Nicolas Lyras= iudgement (which in his Commentaries on the -bookes of the Kings, mainteineth the contrary opinion) should bee -little weighed and regarded of vs. Where he noteth, that the place by -vs euen now alleaged, is not written according to the censure of the -Church, though it be found in the Popes lawe, for otherwise saith he, -they which ensued in latter times, wold not haue written contrary to -yͤ same, for many of those things concerning which men haue written -otherwise in latter times, were neuerthelesse set foorth to the -world, to be beleeued, as the very expresse and sound iudgement of -the whole Christian Church, because they were put in the Popes booke -of =Decretalls=. - - - - -CHAP. VIII. - - A Confutation of their arguments, which would haue Samuel - himselfe to appeare. - - -[Sidenote: _Eccle._46.] - -We will now come to the Confutatiō of their Arguments, which -maintaine, that very =Samuel= himselfe appeared to the Sorcerers, -for he that rightly ouerthroweth his aduersaries arguments, is -supposed by the same meanes to confirme his owne cause. The chéefest -arguments which our aduersaries vse, is taken out of the 46. chapter -of =Ecclesiasticus=, where these words are found. =Samuel= before his -death made protestation before God, and before his annointed, 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 death he -prophesied, and tolde the King of his ende. From the earth he lift -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 Diuell onely appeared, and not =Samuel=, howe is it there -saide that he slept, that is, died, for the Diuel neyther sléepeth -nor dieth. Hereunto I may shape this answere, that this booke is not -to be nombred among the Canonicall bookes of the olde Testament, and -that Doctrine in controuersies, cannot bee proued by the authoritie -thereof, the whiche Saint =Augustine=, also confesseth in his booke -_De cura pro mortuis agenda_. - -But howsoeuer that be credited as true or false, I answere them -plainly, that Iesus the Sonne of =Syraches= intent was, to alleage -the Storie literally, as the wordes lye, and not by reason to debate -the matter, whether =Samuel= truly appeared or no. Hée speaketh there -according to the opinion of =Saule= and the Witche, which thought -that =Samuel= himselfe was raised. Further they say, that hée which -appeared vnto =Saule=, is sometimes expresly and in plaine words -called =Samuel=. And an vnséemely matter it were, making much for the -reproach of so great a Prophet, if his name had bene applied vnto -the Diuel. If say they, it had not bene =Samuel=, but some wicked -spirite, the scripture would in some one word or other, haue noted -the same. - -To this Argument first I aunswere, that euen in our common spéeche, -it is an vsuall phrase by the figure _Metonymia_, to terme the Image -by the name of the thing, that it presenteth. So we terme the Armes -and Ensigne of a Noble man, by the name of that Lord himselfe, -that giueth those Armes. We say, this is =Iulius Cæsar=, =Nero=, -Saint =Peter=, Saint =Paule=, or here thou maist sée the Cities of -_Tigurine_, and _Argentorat_, also the Duke of _Saringe_, whereas -indéed they are only their counterfeits, or Armes, and signes of -honour. - -In a Comedie or Tragedie, we call this man =Saule=, that =Samuel=, -an other =Dauid=, whereas they do but betoken and represent their -personages. So saith =Virgil=, in his first booke of =Æneidos=: They -wonder at =Æneas= gifts, and haue =Iulius= in admiration. And yet -was it not =Iulius= or =Ascanius=, but =Cupid= feining himselfe to -be =Iulius=, whereby he might the easiler pearce the heart of the -ignorant Quéene, with his dart of Loue. - -Sainte =Augustine= in his seconde Booke and ninthe chap. _De -mirabilibus scripturæ_ saieth, that holie Scripture doeth sometimes -applie the verie names of thinges to the Images and similitudes of -the same. Hée alleageth there this example, that the foule spirit -is called =Samuel=, because hée did falsely beare =Saule= in hande, -that hée was =Samuell=: whiche fraude of the Diuell, coulde no waies -turne to =Samuels= reproach. For who would say, that it should be a -reproach for an honest man, if some knaue would terme himselfe by his -name, as if he were he himselfe. - -The false prophets sayde, they were true Prophets, and Gods -servauntes, yea (which is more) they feined themselues to be the -verie =Messias=, the Sonne of God. And that Scripture dooth not so -muche as in one word make mention, that this was verie =Samuell= -in deede, but rather some spirite, we must thinke 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, did much -displease God. =Saule= himselfe before by the counsell and motion of -=Samuel=, slewe all the Magitians that he could any where finde. And -God is not accustomed in this wise to interprete Figuratiue spéeches: -for many of them are soone descried by such as giue diligent héed to -them. A vaine and superfluous spéech it were, if a man woulde say -that is =Peter=, this is the Image of =Peter=, whiche by a Figure, is -called by the name of =Peter=. - -[Sidenote: 1. _Cor._ 1.] - -[Sidenote: 1. _Cor._ 10.] - -[Sidenote: _Iere._ 10.] - -[Sidenote: _Psal._ 96.] - -Furthermore, holie Scripture dooth vse to speake of things, rather -according to the opinion and iudgement of men, than according to -the substaunce and true béeing which they haue indéede. So Iesus is -called the Sonne of =Ioseph=, and =Iosephe= named his father, whereas -notwithstanding, our Sauiour Christ Iesus, was borne of a chaste and -vnspotted Virgine, 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, -because that men did account the great wisedome of God but as méere -foolishnesse. So in the first Epistle to the =Corinthians=, and tenth -chapter, the scripture tearmeth them gods, which be nothing lesse -than so indéed. And that for this cause onely, for that the Heathen -tooke them for gods, and so did worship them. Euen so the scripture -doeth tearme the Diuell =Samuel=, because =Saule= thought him to be -=Samuel= in very déed. - -[Sidenote: VVhether the diuel forknow of thinges to come.] - -[Sidenote: _Iohn_ 8.] - -An other reason they vse, that =Samuel= foreshewed vnto =Saule= suche -thinges as afterwardes should come to passe: as that the Philistians -should in battayle ouerthrowe his Armie, and he and his sonnes -togither be slaine. And all these thinges came to passe according to -his Prophesie. And say they, the Diuel knoweth not, neither can he -foretell of things to come, sith it is onely in Gods power so to doo: -But as Christ in the eight of =Iohn= saith, he is a lyar, and the -father of lies. Hereunto a man may easily answere: The Diuell knewe -howe things stoode with the Iewes, and the Philistines, he vnderstood -euen the very secret consultations, priuie practises, and warlike -preparation on both sides. He sawe that the Israelites were slenderly -addressed vnto battaile, and vtterly daunted of courage. Besides -this, =Samuel= had a little before threatned =Saule= with Gods heauie -wrath and vengeance, and that =Dauid= should be aduaunced to the -kingly throne, whereby he might easily gather what would ensue, and -that =Saule= must néedes giue place to =Dauid=. And if the euent had -bene otherwise, yet he knew that =Saule= with this prophesie would be -quite dismaied, and driuen to dispaire: which thing must néedes well -content and please Sathan, who laieth his baites day and night to -intrappe men. - -[Sidenote: Which being doubtfully spoken, may be vnderstood either of -subuerting other kingdomes, or loosing his owne.] - -The Diuell dooth not presently vnderstand things to come, and -therefore he giueth doubtfull answeres to such as séeke oracles of -him: As when he said, - -=Crœsus perdet Halin transgressus plurima regna=. - -That is, =Cresus= passing ouer the riuer, =Halis= shall ouerturne -many kingdomes. And yet oftentimes he gathereth one thing no -otherwise than by an other. Hereof writeth =Augustine= in the 26. 27. -28. Chapters of his Booke _De Anima_. The Diuel is one which hath -bene long beaten in experience, the which thing in all affaires and -matters is of very great force. For olde and practised souldiours -doo by and by foresée to what issue things will come, but yoong -men, and such as want experience, doo not forthwith espie out the -euent of each enterprise. Moreouer, the Diuels are very actiue, and -can soone dispatch their matters. The Marriners knowe when windes -and stormes will arise. Husbandmen also are not destitute of their -prognostications. The skilfull Astronomer can many yeares before -exactly foretell when there will happen an Eclipse of the Sunne and -Moone. The Phisitian by the criticall dayes, pulse, and vrine, can -lightly iudge whether his patient shall liue or no: builders sée -before hand when an house will fall, and a practised souldioure -can straightwayes iudge who shall winne the victorie. 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 hath broughte them no knowledge at -all? Otherwhiles he telleth things which be true indéed, and yet to -no other end, but that he may thereby purchase a certaine credite -vnto his lying, to seduce the ignorant. - -For euen that counterfeit =Samuell=, made wise, as if he had taken -it in very ill part, that =Saule= did so molest and disquiet him, -and that he should be forced to talke with him: he vseth farther the -words as it were of =Samuel= himselfe. And hereof it commeth, that -many gather, he was the true =Samuel= indéede. But what doth not -Sathan deuise, to deceiue men, and to force them vnto desperation? -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 speeche: whereas they haue afterwards had euident -intelligence, that they were at that time many miles distant from -them. So craftie is the Diuell, and knoweth how to worke these and -many other feates. - -There are farther, diuers places alleaged out of the auncient -Fathers, that séeme to make for them, whiche affirme that true -=Samuell= appeared vnto =Saule=. But these places wée haue before for -the moste parte aunsweared. For albeit =Augustine= in some places -mooue a doubte, whether it were the true =Samuel= or no, yet in -certaine other places hee lyketh and beste alloweth their opinion, -who denie =Samuel= to haue appeared at all, taking rather that kinde -of spéech, for tropicall and figuratiue. - -[Sidenote: Iustinus.] - -=Iustine= the Martir, who is one of the most auncient Fathers, -reasoning against =Trypho= a Iewe, writeth in his _Colloquio_, that -the couetous Sorceresse at =Saules= commaundement raysed vp =Samuels= -soule. And no man shoulde maruaile héereat, sith that the selfesame -Author doeth by and by adde, that he is of this iudgement, that all -the soules of Prophettes and iust menne are subiect vnto suche power -as a man may in verie déed beléeue, to haue bene on this gréedie and -subtile Witche. But this none of the Fathers will graunt him. Other -Gréeke writers also, whiche in their tender yeares applied theyr -mindes to Philosophie, and not to the studie of holy Scriptures, and -afterwardes were conuerted to Christianitie, doo sette foorthe in -their writings certaine opinions which are not agréeable to the word -of God. Wherefore it néede not séeme a straunge thing to any manne, -that =Iustine= the Martire in some pointes had his errors. - -The same Authour in _Responsionibus ad Orthodoxos_, question 52. -mainteineth the contrary assertion. For, saith he, whatsoeuer things -were done by that hungry Witche, were indéede the workes of the -Diuell, who did so dazle the eyes of such as beheld him, that it -séemed vnto them, they sawe =Samuel= himselfe, when in verie déede -hée was not there. But the truth of his words procéeded from God, who -gaue the diuel power to appeare vnto the Sorceresse, and to declare -vnto her, that which should afterwards come to passe. &c. - -[Sidenote: Gregorius.] - -If any man obiect that this woorke is not rightly ascribed vnto -=Iustine=, (for so muche as hée doth make mention of =Origen=, and -=Ireneus= the Martire, whereas notwithstanding hee him selfe was -martyred before them. And farther, speaketh of the =Manichees=, who -were in their ruffe long after this time. Hereunto we answere, that -if this booke were not written by =Iustine=, yet (as may appeare) -some other learned Clarke wrote that worke, whose authoritie might -carry away as great credit as =Iustines=, sith that the same doth -fully agrée with holie scripture. Furthermore we may set against -=Iustine=, other holy Fathers, as =Tertullian= and =Chrysostome=, of -whom we haue before spoken, who haue by holy scripture instructed vs, -that it was not =Samuell= indéede whiche appeared vnto =Saule=. We -will hereafter say somewhat of =Gregorie=, who no doubt was a learned -and godly Father, but yet too simple and light of beléefe. - -And the Fathers themselues deny, that a man should subscribe vnto -their opinion in ought that they doo maintaine and auouche without -the warrant of Gods word. The Popes out of =Augustine= written in -their Decrées, =Quest. 9. ca. Noli=, that a man should credit none of -the Fathers except he proued his saying out of holy Scriptures. But -in these dayes many cull nothing out of their bookes but errours, and -whatsoeuer they maintaine by good testimony of the holy scriptures, -that they reiect and disanull: in which point they do fitly resemble -those children, who only in things wicked and euil, imitate their -good parents: for good men also haue their faultes. - - - - -CHAP. IX. - - Whether the Diuell haue power to appeare vnder the shape - of a faithfull man? - - -[Sidenote: 2. _Cor._ 11.] - -[Sidenote: 2. _Reg._ 22.] - -But thou doest demand whether the Diuill can represent the likenesse -of some faithfull man deceased? Hereof we néed not doubt at all. For -in the =2.Cor.11.= S. =Paul= witnesseth, that sathan transformeth -himselfe into the shape & fashion of an Angell of light. Sathan by -nature is a spirit, and is therefore tearmed an Angel, because God -vseth to send him to bring that thing to passe which he thinketh -best. So in the second of =Kings= .22. Chapter, an euil angell was -sent foorth to =Ahabs= destruction, to be a lying spirit in the mouth -of 400. false prophets. This was an angell of errour and darkenesse: -who yet in outwarde shewe could resemble a good Angell, that he might -so guide the counsell of =Baalls= worshippers, who no doubt vaunted -themselues, as if they had bene gathered togither by Gods holy -spirit. If sathan be then so skilfull, can he not counterfait and -faine himselfe to be some holy man, by resembling his words, voyce, -iesture, and such other things? - -Amongst the Gentiles he hath done miraculous Actes, perswading them -to thinke, that soules by Arte Magicke 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 affaires, if they -séemed to be any thing hard vnto them, they consulted with Magitians -and Sorcerers, and had moreouer recourse sometimes vnto Oracles. - -[Sidenote: Tertullian.] - -=Tertullian= in his booke _De Anima_ mentioneth, that there were some -euen in his dayes, which professed they could raise vp and reclaime -soules from the hellishe habitation. And he calleth Arte Magike, -the second Idolatrie, in the whiche the diuels doo as well fayne -themselues to bee dead men, as they doo in the other to bee Gods. So -doo these subtle spirites lurke, and doo many straunge things vnder -the pretence of deade men. He addeth, that Magike is thought to -conuey soules out of Hell which 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. Neither is it a harde matter for -him to bleare and beguile the outward eyes, who can easily darken -and dazell the inwarde sighte of the minde. The Serpents that were -brought foorth by the inchaunters rods, séemed to the _Egiptians_ to -be bodies, but the truth of =Moises= 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 his time those -heretikes named properly Simonistes of =Simon= 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. - -[Sidenote: Lactantius.] - -=Lactantius= in the .2. booke & 17. chap. =De origine erroris=, -writeth, 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 heathens tooke to be gods, -or as we now say, they tooke vnto them the names of S. =Sebastian=, -=Barbara=, and others. - -[Sidenote: Idem.] - -In the 7. booke and 13. chap. he saith, that the Magitians with -certaine inchauntmentes did call soules out of hell. But this may not -so be vnderstood, that =Lactantius= was of this iudgement, that they -by their wicked arts did bring the soules back again into their dead -bodies: but that they did so vaunt and boast that they had raised vp -this and that soule. He also confuteth the opinion of the Ethnikes, -prouing by the testimonie of the very Magitians, whom they highly -reuerenced, that the soule was immortall. These men affirmed and -taught, that they did call vp soules from the dead, the which point, -euen those of the Gentiles beléeued, who notwithstanding thought, -that the soule did straightway die with the bodie. - -=Iustine= the Martire, in the second Apologie which he wrote in the -defence of Christians, hath these wordes: I will (saith he) say the -truth: In times past wicked angels through vain visions deceiued -women, and children, and with straunge and monstrous sightes made man -afraide, by whiche meanes they often wroong that oute of foolishe -and rude persons, which by reason they coulde neuer get of them. And -therefore not knowing that these were the Diuels engines and policies -tending to delude them, they by one consent termed the workers of -these slie conueyances, by the name of Gods, assigning to eache of -them their proper names, as best pleased themselues. &c. - -Afterwardes in the same Apologie hée exhorteth the Heathens, that -they would not deny mens soules after this life to be endued with -sense, but at the least way, would giue credit to their owne -Necromancers, who teach that they call vp mens soules. Also let them -beléeue those yͭ affirme they haue bin vexed with spirits of dead -men, which persons the common 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 about by their Magicall Artes to call vp the soules of the -dead, a man may sée in the sixth booke of =Lucan= the Poet: where he -setteth foorth how =Erictho=, a famous Witche in _Thessaly_, reuiued -and restored a souldiour to life againe, who was lately slaine -before. Which act he did at the request of =Sextus Pompeius=, that -so he might by him learne what woulde be the issue of the battaile -fought at _Pharsalia_. - -This kind of Magike they properly terme =Necromancie=, or -=Phycomancie=, which is wrought by raising vp the spirits and soules -of the dead. Of which there were diuerse sorts. For sometime appeared -vnto men the whole bodies of the dead, but at an other time onely -ghostes and spirits: and often nothing was heard, sauing onely a -certaine obscure voyce. - -=Plutarch= in the life of =Cimon=, (as hée is translated by -=Ioachimus Camerarius=, in the Preface on =Plutarches= bookes, _De -oraculis quæ defecerint_, & _de conseruata figura, Ei, Delphis_ -writeth, that =Pausanias=, when he had taken the Citie of _Bizance_, -sent for =Cleonice=, a mayden of noble parentage, to haue vnhonest -company with her. Whom her parents partly by necessitie, and partly -for fear, sent vnto him. But after that the virgin had once obteined -so much of his waiters in his priuie Chamber, that they should at her -first entrance, put out the lightes, she in the darke going softly -towardes =Pausanias= bedde, by the way stumbled on the candlesticke, -and ouerthrew it against her will, as he laie a sléepe in his bedde, -who being troubled with the sodaine noyse, drew a swoord that laie -by him, and therewith slewe the virgine, as she had bene his enemie, -which went priuily to set vpon him. But she being thus slaine with -that deadly stroake, would neuer suffer =Pausanias= to take his -quiet rest, but in a vision appearing vnto him in the night season, -denounced sentence of hatred against this noble captaine, in these -words. - -[Sidenote: Ephori amōgest the Lacedemonians were Magistrates, who in -certaine cases were aboue kings, vnto whom appeales were made from -kings: euen as amongst the Romans, they appealed from the Consuls to -the Tribunes.] - -Στεῖχε δἱχες ἆσσον μάλα τοι χαχὸν άνδράσιν ὕβρις which is, Answere -to the lawe, for wrong is an euill thing vnto all men. This -heinous déede of =Pausanias= was verie gréeuously taken of all his -companions, who therefore vnder the conduction of captaine =Cymo= -sette on him, and chased him out of _Thracia_. And thus hauing lost -the Cities of _Bizance_, when (as it is reported) the fight continued -in troubling him, he fledde vnto _Necyomantium_, at _Heraclea_, -where the soule of =Cleonices= being called vp, hée by intreatie -pacified her displeasure. Shée did there both present her selfe vnto -his sight, and also told him, it should shortly come to passe, that -the euill towardes him should cease, assoone as he came to _Sparta_. -Hereby priuily intimating his death, &c. This =Pausanias= did at -the first soberly and discréetely demeane himselfe, but afterwardes -béeing puffed vp with such victories as he had obteined, he ruled and -raigned lyke a verie Tyraunt. Wherefore when the Magistrates called -=Ephori=, would haue committed him to prison, he tooke Sanctuarie in -a Temple, where he was shut vp vntill he famished through hunger. - -I might here heape togither many such like Histories, to proue -euidently what this =Samuel= was. In other matters also, if God -licence him, the Diuel is not destitute of power, and how craftie and -readie he is for all assaies, experience doth well declare. - -Furthermore graunt that, wherin the pith and strength of the question -doth consist (which can neuer be proued by scripture) that God did -permit =Samuell= to returne and to prophesie things to come after his -death, yet will it not thereof follow, that such visions should now -be shewed also, or that those things should be out of hand credited -and done which they commaund. - -God in times past, did often in visible shape send his Angels vnto -men, but now we heare not that many are sent vnto men, neither indéed -is the same necessary. When the Apostles liued here, many notable -miracles were done, but now for certaine good causes, they cease -and fall away, for whatsoeuer is necessary for our saluation, is -expresly conteined in the word of God. These notes touching =Samuels= -appearing, may suffise. - - - - -CHAP. X. - - Moyses and Elias appeared in the Mounte vnto Christ our - Lord: many haue bene raised from the dead both in bodie - and soule, and therefore soules after they are departed, - may returne on earth againe. - - -[Sidenote: _Mat.17._ Moses & Elias appeared.] - -In like manner they obiect vnto vs, out of the 17. of =Matthew=, that -=Moses= and =Helias= were séene in the Mount, (which is called by the -olde Writers _Tabor_,) with our Lord Iesus, by the Apostles whom he -had chosen for the same purpose, and that they did speake with him. -=Luke= telleth of what matters they communed with him, to wit of his -death, that is yͤ death of the crosse. Thereupon they gather, that -the soules of dead men may come againe into earth & appeare vnto men: -we haue graunted before that 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 dayes, is not yet proued. =Moses= and =Helias= -appeared appeared not to al the Apostles but only to thrée, neither -did they speake to those thrée, they brought no new Doctrine, they -commanded 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 sent to the Apostles, but to -Christ onely. - -It was very necessary, that they which should be Christs witnesses, -shuld very wel vnderstand, that both yͤ Law and the Prophets, do -beare record vnto our Sauior Christ, that he shuld die for the world, -and come again in the latter day, to raise vp the dead bodies, to -glorifie them, & to carry them with him, into eternal blisse. And for -this cause, God would haue these two excellent Prophets séene of the -Apostles. - -[Sidenote: Lazarus came againe on earth. _Iohn 11._] - -=Lazarus= soule did not only appeare, but he came againe both in -bodie & soule, 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, the Apostles, and in -auncient time, the Prophets haue raised from the dead. You shall -neuer read that either =Lazarus=, or any other haue tolde where they -were while they were dead, or what kind of being there is in the -other world, for these things are not to be learned and knowne of the -dead, but out of the word of God. - -[Sidenote: _Matth.27._ At the resurrectiō of christ many rose againe.] - -[Sidenote: Augustine.] - -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 were -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 command -them to doo this or that for yͤ deads sake, to wit, either to pray -for them, or to go on pilgrimage to saints, &c. But yͤ dead with -their soules and bodies togither, came into the earth: for héereby -God would shewe, that he by his death hath ouercome and destroyed -death to the faithfull, and that at the last day their soules and -bodies shall be knit togither, and liue with God for euer. Now what -these holy men were that rose againe, and whether they remained any -time in this present life, or died againe, or went with Christ into -heauen, looke the iudgement of =S. Augustine= in his 99. Epist. to -=Euodius=, and his 3. booke _De mirabilibus. cap.13._ - -[Sidenote: Spiridion raised his daughter.] - -[Sidenote: Ruffinus.] - -To these we may ioyne that which =Ruffinus= writeth in his -ecclesiastical history, 1. booke, 5. chap. and which =Socrates= -repeateth in his first booke & 12. chap. touching =Spiridion= Bishop -of _Cyprus_. He had a daughter called =Irene=, with whome a certaine -friend of hers left gorgious apparrell, she being more wary than -néeded, hid it in the ground, and within a while died. Not long -after cōmeth this man yͭ owned the apparel, & hearing say yͤ -maiden was dead, goeth to her father whom sometimes he accuseth, & -sometimes intreateth. The old father supposing this mans losse to be -his owne calamitie, cōmeth to his daughters graue, & there calleth -vpō god, beseeching him yͭ he wold shew him before yͤ time, the -resurrection which is promised. And his hope was not in vaine, for -the virgin being reuiued, apeared to her father, & shewed the place -wher she had hid the apparel, & so departed again. - -I wil not deny this thing to be true. For the like historie hath -=Augustine= in his 137. epist. A certain yong man which had an -euill name accused =Boniface=, =Augustines= priest, yͭ he inticed -him to filthinesse. Now whē yͤ matter could neither be proued, -nor disproued by sufficient reasons: both of them were bid to go -to the 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 bene knowne by this meanes: it may be -wel answered, that they were good, or rather euil angels which did -appeare. - - - - -CHAP. XI. - - Whether the holy Apostles thought they sawe a mans - soule, when Christ sodeinly appeared vnto them after his - Resurrection. - - -[Sidenote: _Luke 24._] - -We reade in the 24. Chapter of Saint =Lukes= Gospell, that two -Disciples whiche returned from _Emaus_ to _Hierusalem_, told the -Apostles, that they had séene Christ aliue againe, and whiles they -yet spake, the Lorde stood in the midst of them, and saide vnto them, -Peace be vnto you: but they being amazed & afraid, thought they sawe -a spirit. &c. - -[Sidenote: Christs Disciples supposed they sawe a ghost.] - -Out of this some go about to proue, that the Apostles beléeued that -spirits or soules did walke and appeare vnto men, and that they -themselues did thinke they sawe the spirit of Christ (as certaine of -the old Writers do expound it) or else some other mans spirit. - -[Sidenote: Many kindes of spirites.] - -This argument may be answered two wayes. First if they thought they -sawe a soule, they thought a misse. But they were no lesse deceiued -with the common sorte now, that when they thought Christ would raise -vp an outward and earthly kingdome, in which they should be chiefe. -Secondly, it may be, that they supposed they sawe an euill or good -Angell, for there are more kindes of spirites than one. There is a -spirit that created all things, to wit, God the Father, the Sonne, -and the holy Ghost. Againe there be spirits that be created, as good -and euil Angels, as also the soules of men, which either are in -the bodie, or by death seuered from the bodie, and abide either in -euerlasting life, or in eternall 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 holy -scripture. - -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 himself 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 vpon an high throne. -=Daniel= sawe an olde man sitting, and his sonne comming vnto him and -receiuing all power of him. - -=Tertullian= and other holy Fathers do teach, that the son of God, -which at the appointed time should take vpon him humaine flesh, did -appear vnto the Patriarches in an angelicall shape. - -When =Iohn Baptist= did baptise our Sauiour in _Iordan_, the holy -Ghost was séene in the shape of a Doue. The holy scriptures in many -places do testifie, that good Angels 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 wel godly as wicked, both histories and daily -experience doth witnesse. - -Truly we reade not, that soules haue appeared on this fashion. By -these we may easily 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 bene troubled, and feared at -the appearing of good Angels. - -[Sidenote: _Dan.8.10._] - -In the eight and tenth Chapter of =Daniel=, we read that the Prophet -fel into a sicknesse at the sight of Angels. The Virgin =Mary= -her selfe was afraide when she sawe the Angell =Gabriel=. So was -=Zachary= the Priest, & many others. - -[Sidenote: _Acts 12._] - -[Sidenote: _Mat.18._] - -[Sidenote: _Psal.19._] - -In the 12. of yͤ Acts, we reade, that =Herode= killed =Iames= the -Apostle with the sword, and when he sawe that it pleased the Iewes, -hée caught =Peter= also, and when hée had put him in prison, hée -deliuered him to .16. Souldioures to be kepte, entending after the -feast of Passeouer to kill 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 yͤ entrie doore, a maid -came forth to harken, named =Rhode=. But when she knew =Peters= -voice, she opened not the entrie doore for gladness, 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 Angell, 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, peraduenture they thought they sawe a -good Angel. For there are Angels giuen of God vnto men to kéepe them. -Of this matter there is somwhat red in the .18. of S. Matthew, & in -the 19. Psal. & we will note somwhat more of it hereafter. - -The Gentiles also beléeued (as may bee gathered by their writings) -that euery man 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 séene or heard any thing of one that -hath bene trauelling 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 -séene now in this place, and by and by in an other place, they did -thinke them to be soules (as in these latter times all men haue -beléeued:) in this they were deceiued, as they haue bene in many -other things also, for soules are by and by receiued, eyther into -euerlasting ioy, or into eternall damnation. - -If the Preachers and Teachers had done their duties, and had in this -and other pointes of Christian Doctrine, 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 -aright both of this, and other things which at this day are in -controuersie. - - - - -CHAP. XII. - - Concerning the holy Fathers, Councels, Bishops, and - common people, which say that soules do visibly appeare. - - -[Sidenote: The holy Fathers say that soules appear.] - -[Sidenote: Ambrose.] - -[Sidenote: Augustine.] - -[Sidenote: Gregorie.] - -The authoritie of the holie Fathers is obiected against vs, as that -which Saint =Ambrose= writeth of Saint =Agnes=, and Saint =Augustine= -of Saint =Felix=, of which we haue spoken before. And that which -=Abdias= hath in the life of the Apostles, that =Thomas= appeared -after his death and preached. Saint =Gregorie= in his Dialogues, doth -write diuerse and wondrous things, among others he rehearseth many -examples of the dead which appeared, and desired helpe of certaine -Saintes, yea and of the Apostles themselues, whiche haue visited some -vppon their death beddes, a little before they departed, and many -other suche lyke matters, which they that list may read themselues. -It is saide that =Hierome= appeared to Saint =Augustine=. - -[Sidenote: Many things fabulous in Gregories Dialogues.] - -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 dead men, but they spake after -the common manner. As touching S. =Gregories= Dialogues, I cannot -hide, this (which many haue noted before mee) that many things are -conteined in them that are nothing true, but altogither like old -wives tales. Not because the holie Father hath written these things -of malice, but for that he being too too credulous, hath put many -things into his bookes, rather vppon other mens report, than that he -himselfe knew them certainly to be true. - -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. Oftentimes these men, through their too muche lightnesse -of beléefe, fall into great daungers. - -Moreouer, in that age wherin =Gregorie= liued, men began to attribute -much 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 liue, is much to be regarded: he himselfe confessed -that his times was the latter times. Therefore the Scriptures shoulde -haue béene more diligently lent vnto, neither should any thing haue -bene retained that was not agréeable vnto them. Some going about to -excuse him, for that he hath stuffed his Dialogues ful of miracles -and wonders, say he did it to mollifie by those examples, the -peruerse and hard hearts of the =Longobardes=, to the end they might -embrace the true Religion, which they had so greeuously persecuted. -But that it is in no wise profitable to make knowen the true faith, -by these helpes which are nothing else but vaine tales, euen =Viues= -himselfe, in his first booke _De tradendis disciplinis_ doth -acknowledge. - -[Sidenote: Counsells approue the appearing of Soules.] - -Some vrge vs with the authoritie of counsels, which haue allowed -certain apparances of soules, and haue suffered some bookes, whiche -are extant of such apparitions, to be read for the edifying of the -simple, and some againe togither with their visions, they haue cleane -reiected. - -[Sidenote: Councels may erre.] - -[Sidenote: _Matth.24._] - -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 -Bishop, and tolde him that the same houre in which he departed this -life, there died thirtie thousand men, among whome only his soule -and S. Barnarde were made partakers of eternall saluation, and thrée -went into Purgatorie, and all the rest into endlesse damnation. &c. -They say that Councels & the churche cannot erre, because they are -guided by the holy Ghost. Also in the 24. of Matthew, the Lord doth -say in the later dayes there shalbe signes and wonders, that the very -elect if it were possible might be seduced, therefore they conclude -those things which Councels do saye of such apparitions, are to be -beléeued. Christs words are not so to be vnderstood 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 againe. 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 are contrary to themselues, and -therfore they haue not alwaies thought aright. Sometime they send -vs to the word of God, as to the most certaine rule and leauell of -faith. There are examples inough, by which it may be shewed, that -the old 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 _Carthage_, which =Cipriā= gathered, pronounced flatly against -the scriptures, &c. What shall we say was done in latter times? It -is well inough knowen by histories who hath resisted Councels, and -ruled them, and what hath bene chiefly handled in them for certaine -hundred yeares: And what for the most parte hath by and by followed -after them, euen cruel warres and bloudy slaughters. If nowe those -auncient Councels coulde erre, who will maruaile 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 Councels, whether this or that vision were -true or false? Certainly no Councels can bring to passe that the lyes -which haue bene scattered abroade, shall now begin to be true tales, -although they of the Councel haue saide they are true. - -[Sidenote: 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 monasterie 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 beléeued. 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 time! O manners! - -[Sidenote: Many affirme they haue seen soules.] - -As touching other common and lay men as they terme them, which say -they haue séene one after his death, and haue heard and knowne him, -and haue spoken with him: I easily graunt they haue séene and heard -some thing, and haue thought verily they were soules, and that they -did speake with them. But it followeth not therfore, that they were -soules indéede, much lesse that any dead man hath appeared in bodie & -soule vnto them. For at doomes day only, the soules shall returne to -their bodies againe. Soules are spirits, but spirits are inuisible, -wherefore they cannot so be séene, vnlesse they take some outward -shape vpon them. But it can neuer be proued by the testimony of holy -scripture, that as good and euil Angels, so soules take som shapes -vpon them. Besides this, it is most true that oftentimes the shapes -and formes of them whose soules are not yet sundred from their bodies -by death (as when one lieth vpon his death bed) are no lesse séene -than theirs which are already dead. Therfore it is not necessary -that we beléeue yͤ ghostes which are séene, to be soules. By these -things you vnderstand what is to be thought of the tale of =Platina=, -=Nauclerus=, and others, which write that a certaine Bishop sawe Pope -=Benedict= the eight (lately dead) in a solitary place sitting on a -blacke horse, and being demaunded why he was so carried about with -the blacke horse, he warned the Bishop that he should distribute -the money which was giuen to the vse of the poore (but now wickedly -kept to other purposes) vnto those poore folkes to whom of right it -belonged. Other tales of like stampe are rife euery where. - - - - -CHAP. XIII. - - Whether soules do returne againe out of Purgatorie, and - the place which they call _Limbus puerorum_. - - -[Sidenote: 1. _Thess._ 4.] - -That soules, which are gone either to heauen or to hell, returne not -thence, nor appeare againe before the latter day, perchaunce some -men would easily graunt: but they imagine there is a third place, -(which is Purgatorie) out of the which soules do returne vpon earth. -For as yet the last sentence hath not passed on them, and therfore -as yet they may be helped, and therfore also they do craue help, and -shewe themselues vnto men. But we haue proued before at large, both -out of the scriptures, and also out yͤ writings of the auncient -Fathers, that the soules of the faithfull are saued, and that the -soules of the vnbeléeuers are damned immediatly without delay, and -therefore there is no Purgatorie. Against this, they alledge sundrie -arguments, amongst the which this, albeit it be very common, yet is -it the chéefest, when they say, that no man is saued except he bee -purged from all his sinnes, and that sinne cleaueth vnto vs euen -vnto the graue. If we say that puritie and cleannesse consisteth -not in our workes, or in the paines which wee endure, but that God -through faith in his sonne Iesus Christ (who is our onely redemption, -iustification, satisfaction, and raunsome for our sinnes) dooth -iustifie vs: they straight aunswere, that our faith is vnperfect, -and that the moste godly men complaine when they depart hence, of -the weakenesse of their faith. And therefore that God dooth not take -vp suche kinde of men straightwayes into heauen, nor yet because -they are not vtterly voyde of faith, thrust them presently downe -into hell. And therefore, that there is a middle place betwéene -both, which is called Purgatorie, in which the soules are purified -from the imperfection whiche remained 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 much as to attribute -that vnto our owne paines and to externall fire, which ought only to -be ascribed vnto the death of Christ? Dooth not Christ teache vs, -that if at any time we féele any weaknesse of faith, we shuld crie -out with the Apostles, Lord increase our faith? Dooth God disdaine -to heare the prayers of his faithfull people in the extremitie of -death? Christ saith, he that is washed hath no néede saue to washe -his féete, but he is cleane euery whitte: Hée will saue vs, not for -the woorthinesse of our faith, but by his méere grace onely. He dooth -bestow these things amongst vs, as if some riche man did fréely giue -meate and drinke vnto others, whereof some of them receiueth 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 receiue it with a féeble hand, and some with a strong and -lustie hand. He that hath the [weake] hand, receiueth money as -well as he that hath the strong hande. Saint =Paule= exhorteth the -Thessalonians in his first Epistle and fourth Chapter, that they -mourne not for the dead as the Gentiles doo. If there had bene a fire -of Purgatorie, as they haue falsely imagined, he could not haue bene -angry with them, although they had taken their friendes departure -somewhat impatiently, &c. Other arguments which are brought for the -confirmation of purgatorie, are of late so confuted by many godly -and learned men, that it is maruaile our aduersaries will so often -repeate them. - -But before I leaue this matter, I will here insert this historie -following. A certaine Germain being accused by the Inquisitours of -heresie (as they terme it) that amongest his companions he denied -Purgatorie, contrarie to the common consent of the Catholike Churche, -made his answeare thus: If our parish Priest (quoth he) whome I -credite very much, preach vnto vs true doctrine in the Pulpet, either -there is no Purgatorie at all, or else it is cleane emptie. For hée -oftentimes saieth, that Turkes, Iewes, heretikes, and wicked men, -goe not into Purgatorie, but straight into Hell fire, from whence -they shall neuer bee deliuered: Then that by Pardons whiche are -euery where solde for money, many soules are restored to their first -perfection. And moreouer, that the Masse is of such force, that -there is not one sung in all the world, by whiche one soule at the -least is not deliuered out of the flames of Purgatorie. If these -things (quoth he) be true, (for I will not go about to refell that -which maister Parson hath saide) I will stande in this my opinion. -For you doo all complaine, that the nomber of the Catholikes is -verie small, the greater part of men being diuided into sundry -sectes, and the multitude of Epicures daily increasing. Then are -all mens pursses many times drawne drie by pardoners, which for -mony sell their indulgences, that by them the soules of men may bee -deliuered out of the torments of Purgatorie. Furthermore, there is -no village but there are a great many Masses sung in it, before any -one husbandman dieth. What followeth then, but that there is either -no Purgatorie, or one vtterly voyde and emptie? When the Inquisitors -(who knew very well that their men commonly taught such doctrine) -heard these things, they were amazed, and taking aduise togither, -they all berated him for occupying his head about questions nothing -appertaining vnto him, which they commaunded him to leaue vnto -Diuines, and to follow his owne businesse. - -[Sidenote: Dilemma, is a kind of argument or reasoning, which euery -way cōuinceth him vnto whome it is spoken.] - -There was in our Countrey an honest and sober man, who before the -light of the Gospell began to appeare, vsed this =Dilemma=: The -Bishop of _Rome_ either hath authoritie to bring soules out of the -paines of Purgatorie, or else he hath no authoritie: If he haue that -power, and will not vse it, except he receiue money, he cannot escape -the fault of crueltie and couetousnesse: But if hée haue no such -authoritie, surely it is great villainie to robbe so many widowes -and fatherlesse children, and so arrogantly to boast himselfe of -authoritie whiche hée hath not. And if there bee no Purgatorie (as -by the holy Scriptures it plainly gathered there is not) surely then -mennes soules can neyther returne from thence, nor offer themselues -to be séene of men. - -[Sidenote: Limbus puerorum.] - -Nowe as touching the fourth place, namely =Limbus puerorum=, (in -the which innocent children, as they call them, are saide to be) -Papistes themselues scant dare affirme, that they returne againe 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 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 holie scriptures whereby to proue -this poynt of doctrine. The scriptures do not attribute so much vnto -external baptisme, which 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 infants which died before the eight -day, and therfore were not circumcised, should be separated from the -sight of God for euer. =Dauid= the king and prophet, said he should -follow his sonne, whom God had called out of this life before he was -circumcised. But it was not =Dauids= meaning that hee should goe -into a place where he should bee depriued of the sight of God for -euer. But it appertaineth not much vnto our purpose to dispute any -further hereof. Thus haue I now answered the cheefest arguments of -our aduersaries, whereby they would proue the soules of good and euil -men, to offer themselues to be séene sometimes of them that liue, -after their departure by death from their bodies. - - - - -CHAP. XIIII. - - What those things are which men see and heare: and first - that good Angels do sometimes appeare. - - -[Sidenote: Angells appeare. _Matth._18.] - -[Sidenote: _Esay_.63.] - -[Sidenote: _Dani._10.] - -[Sidenote: _Psal._34.] - -[Sidenote: Whole armies of Angels.] - -[Sidenote: Cōstantinople preserued by the appearing of Angels.] - -But thou wilt say, I doo not yet clearely and plainly vnderstand -what manner of things those are, whereof (as it is sayd before) -Historiographers, holy Fathers, and others, make mention: as that -holie Apostles, Bishoppes, Martyres, Confessours, Virgines, and -manie other which dyed long agoe, appeared vnto certaine men lying -at the poynt of death, gaue them warnyng, aunsweared vnto certaine -questions, commaunded them to doe this or that thyng: and that -some thing is séene and heard at certeine times, whiche not only -affirmeth it selfe to be this or that soule, but also sheweth howe -it may be succoured, and afterwardes returning againe, giueth great -thankes vnto them of whome it hath receiued such a benefite: that the -husband being dead, came in the nighte vnto his wife nowe a widowe, -and that seldome times any notable thing hathe happened, whiche was -not foreshewed vnto some man by certaine signes and tokens. You wil -say, I heare and vnderstand very wel that these things are not mens -soules, which continually remaine in their appointed places, I pray -you then what are they? To conclude in fewe words, If it be not a -vaine persuasion procéeding through weakenesse of the senses through -feare, or some suche like cause, or if it be not deceit of men, or -some naturall thing, wherof we haue spoken muche in the firste part, -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, that children haue -their good Angells: and we reade in the 18. of Matthew, that the -Lorde saide: 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 -Lord 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. The Angell -of his face, that is, which 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 commentaries, and other -fathers do conclude, that God doth assigne vnto euery soule assoone -as he createth him his peculiar Angell, which taketh care of him. -But whether that euerie one of the elect haue his proper Angell, or -many Angels be appointed vnto him, it is not expresly set foorth, -yet this is most sure and certaine, that God hath giuen his Angels -in charge to haue regarde and care ouer vs. =Daniel= witnesseth in -his tenth Chapter, that Angels haue also charge of kingdomes, by whom -God kéepeth and protecteth them, and hindreth the wicked counsels -of the diuell. It may be proued by many places of scripture, that -all Christian men haue not only one Angell, but also many, whome -God imployeth to their seruice. In the 34. Psalme it is sayd, the -Angell of the Lord pitcheth his tentes round about them which feare -the Lord, and helpeth them: which ought not to bee doubted but that -it is also at this day, albeit we sée them not. We reade that they -appearing in sundry shapes, haue admonished men, haue comforted them, -defended them, deliuered them from daunger, and also punished the -wicked. Touching this matter, there are plentifull examples, which -are not néedfull to be repeated in this place. Sometimes they haue -either appeared in sléepe, or in maner of visions, and sometimes -they haue performed their office, by some internall operations: as -when a mans minde foresheweth him, that a thing shall so happen, and -after it happeneth so indéed, which thing I suppose is done by God, -through the ministrie of Angels. Angels for the most part take vpon -them the shapes of men, wherein they appeare. And so it may be, that -S. =Felix=, and Saint =Agnes=, and other which haue appeared vnto -honest and godly men, were the Angels of God. Angels haue appeared -not only one at a time, but also whole Armies and Hostes, of them, as -vnto =Iacob= the patriarch, and =Heliseus= the Prophet. It is read in -the Ecclesiasticall history written by =Socrates= and =Sozomenus=, -that =Archadius= the Emperour receiued =Gaina=, with all his Armie of -souldiers, into the Citie of _Constantinople_, to defend it, but this -traitor went about to get the rule of the Citie into his owne hands, -and therefore he sent a band of men to fire the Emperours Pallace, -which sodeinly espied a great hoste of Angels, of large stature, -armed like vnto souldiers, whereupon they gaue ouer their enterprise -of fiering. Then sent he others who reported the very same: At the -last he went himselfe, and sawe it to be so, and so left his purpose: -and thus God by a miraculous meanes, preserued the Cittie and Church -of _Constantinople_ from the craftie subtiltie of the tyrant. - -[Sidenote: Augustine.] - -Whereas S. =Augustine= in his booke _De cura pro mortuis agenda_, -Chapter 10. writeth, that dead men, haue appeared vnto the liuing in -dreames, or any other meanes whatsoeuer, shewing them where their -bodies laie vnburied, and requiring them to burie them. There he -supposeth, that these are the workes of Angels by the dispensation of -Gods prouidence, vsing vnto good purpose, both good and euil Angels, -according to the vnsearchable depth of his iudgements. He saith not -that such soules appeare in sléepe, but the similitude of soules. He -addeth further, if the soules of the dead had any thing to do with -matters of the liuing, and that we might talke with them as often as -we list in our sléepe, his mother no night would leaue him, who to -liue with him, followed him both by sea and by lande, suche loue bare -she towards her sonne. - - - - -CHAP. XV. - - That sometimes, yea and for the most part, euill Angels - do appeare. - - -[Sidenote: Paule.] - -Contrariwise, euill angels are hurtfull and enemies vnto men, they -followe them euery where, to the ende they may withdrawe them from -true worshipping of God, and from faith in his onely sonne Iesu -Christ, vnto sundry other things. These appeare in diuers shapes: -for in the diuell (as =Paule= doth witnesse) transformeth himselfe -into an Angell of light, no lesse may he take the shape of a Prophet, -an Apostle, Euangelist, Bishop, and Martyr, and appeare in their -likenesse: or to bewitch vs, that we verily suppose we heare or sée -them in very déede. He taketh on him to tell of thinges to come, -whether hée hit them right or wrong. Hée affirmeth that hée is this -or that soule, that he may bee deliuered by this or that meanes, that -by these meanes he may purchase credite and authoritie, vnto those -things which haue no ground of scripture. - -By meanes of false myracles, he decreeth new Hollydayes, Pilgrimages, -Chappels, and Aultars: by Coniurations, blessings, enchauntments, he -attempteth to cure the sicke, to make his doings haue authoritie. - -You shall reade maruellous straunge things in =Arnobius=, -=Lactantius=, and other holie Fathers, who wrote against the Gentiles -and their superstition, after what sorte Diuels haue deluded the -miserable Gentiles, and haue entrapped them in many errors. He -ioyned and hid himselfe in their Idolles, he spake through them from -one place to an other, he made them to moue, and did such straunge -myracles, that verie lame men leauing their stilts whereon they -leaned in the Temples of their Idols, returned home to their houses, -without any helpe or stay of them, but especially in the temple of -=Æsculapius= (who was counted the Patron of Phisicke) many of these -kinde of miracles are reported to haue happened. Wherefore there is -no cause, why the Papistes at this day, shoulde so insolently glorie -of the like myracles, by the which they goe about to proue their -intercession of Saints, and such lyke trumperie. - - - - -CHAP. XVI. - - Of wondrous Monsters, and such like. - - -Nowe as concerning other straunge things, we must hereafter search -what nature they are of: as when one dieth that there is somewhat -séene, or some great noyse is sodeinly heard, but especially that -many signes and wonders happen before the death of great Princes. It -is well knowne by Histories, what signes went before the death of -=Iulius Cæsar=, amongst the which, a great noyse was heard in the -night time, in very many places farre and neare. - -As concerning other Emperors, and Kings, and other great mens -deathes, we reade that some certaine forewarnings were heard or -séene, we must also consider what those straunge things are, which -for the most part 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 vaine perswasions, or naturall things, then are they forewarnings -of God, which are sent, eyther by good Angels, or by some other -meanes vnknowne vnto vs, that we might vnderstand that all these -things happen not by aduenture, without the wil and pleasure of -God, 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 -things to terrifie men, and to plant superstition in their hearts. -But that all things are done by Sathan, hereby we may vnderstand: It -chaunceth that one is thrust thorow and slaine by one with whome he -neuer was at variance, but hath euer vsed him as his friende, some -man is drowned, or falleth from some high place, or otherwise is -miserably slaine, an euill spirit can haue no foreknowledge hereof -(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. Hereof do I gather, that these things -are wrought by God, who onely knoweth that they shall come to passe, -and they are not onely admonishments vnto them, whom they especially -concerne, but also vnto them which heare them, and are present at the -doing of them. - -There was a certaine Magistrate within the liberties of _Tigurine_, -not long before I wrote this, whome certaine of his friendes tarried -for to breake their fast with him before hée tooke his iourney, and -thus waiting, they supposed they heard a knife falling from the -vpper part, or flore of the stewe, wherein they were, yet sawe they -nothing, and sodeinly as they communed togither of this straunge -wonder, they thought they heard it againe. In the meane while -commeth the Magistrate, vnto whome they declare what had happened, -and as they had scant ended their talke, the knife fell againe the -third time, in the hearing of the Magistrate, who before doubted -very much of the matter. And therefore taking occasion hereby, he -began to exhort them, that whereas within fewe dayes after, a great -marriage should be kept in the same place, they should all endeuour -to maintaine peace, and obserue sobrietie, least perchaunce through -quarrelling and murther, it should bee a bloudie marriage. After -he taking his iourney, and within a day or twaine dispatching his -businesse, as he was returning towards his Castle, (his horse falling -into a riuer, whiche was sodeinly encreased with raine) after he had -long striued with the water, at the last died miserably. - -And that the diuell doth delude men with straunge happes, hereof I -gather, that if any be taken with gréeuous sicknesse, so that not -onely the Phisitian, but also the sicke themselues dispaire of their -owne health, in the night time there is heard a noyse as if one were -making a coffin or chest to laie one in, or were burying a dead -bodie: that suppose I to be an illusion of the diuil, for he thinketh -verily the diseased will die, whom God by meanes of godly and earnest -praiers, doth restore againe to his former health. - -[Sidenote: Plinie.] - -Where =Plinie= writeth that rauens are of such sharp senses, that -they will flie thrée or foure dayes before, vnto the place where -carryon will afterwardes be, it is altogither vaine and fabulous. If -this were graunted, it were no absurditie to say, that the diuell -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 towards, stirre the instruments of warre, and all -other kinde of munition as it lyeth in the Armorie, he can make a -noyse and reare a clamour and crie, as it were of a great Armie in -the aire, and play as it were on a Drum, and do other such things, -which all Historiographers affirme with one voyce, haue oftentimes -chaunced. - - - - -CHAP. XVII. - - That it is no hard thing for the Diuell to appeare in - diuers shapes, and to bring to passe straunge things. - - -But it is no difficult matter for the Diuel to appeare in diuers -shapes, not only of those which are aliue, but also of dead men, -(whereof I spake also before, when I entreated of Samuels appearing) -yea, and (which is a lesse matter) in the fourme of beasts and birds, -&c. as to appeare in the likenesse of a blacke Dog, a Horse, an Owle, -and also to bring incredible things to passe, it is a thing most -manifest: for hee may through long and great experience, vnderstand -the effects and force of naturall things, as of hearbes, stones, -&c. and by meanes hereof worke maruellous matters. And then he is a -subtile and quicke spirite, which can readily take things in hand, -which in each thing is of no small weight. By his quicknesse, and -by his knowledge in naturall things, he may easily deceiue 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, and continuall experience beareth -record. How did the wicked spirit handle =Iob=? what did he not bring -to passe in short space? What straunge workes of an euil spirit -did =Bileam= bring to passe? did he not purchase a famous name by -his Magicall Artes? what wonderfull great miracles did =Pharaos= -Sorcerers? Did not =Simon Magus= so bewitch the _Samaritanes_ with -his vnlawfull Artes, that he would say he was the great vertue of -God? Touching this Coniurer, the olde Fathers write many things, as -=Ireneus= in his first booke and tenth Chapter, =Eusebius= in his -second booke and thirtéenth Chapter. - -=Egesippus= 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 flie vp -into heauen, and that he came at the day appointed vnto the Mount -_Capitoline_, where leaping from the rocke, he flew a good while not -without the great admiration of the people, who now began to credit -his words, but sodeinly he fell downe and brake his leg, and after -being carried vnto _Aritia_, there died. - -=Iohannes Tritenhemius=, Abbot of _Spanheimium_, writeth in his -Chronicles 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 séene -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 another beast, or in such sort as he could not be -discerned of any man, and many other straunge things hée could doo, -and did, 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 Phisitian vnto -=Lewes= the Emperour, who being very cunning in sorcerie, did -straunge miracles and wonderfull sleights 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 horse, and all his -harnesse, and also a carte loaden with hay, togither with the horse -and carter. He cut off mens heads, their hands and féete, which he -set in a basen before all the lookers on to behold, with the bloud -running about the basen: which by and by he would put againe vppon -the places whence they séemed to haue bene cut off, without any -hurt to the parties. He was séene and hearde of all men to exercise -hunting and running, and suche like things in the aire and cloudes, -as men are accustomed to exercise vpon the earth. He practised so -many and diuers deceites, 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 Emperour against =Lewes=, as the same author -witnesseth, was vanquished in a great battail betwéene _Ottinga_ -and _Molndorfus_, and deliuered into the hands of =Lewes=, who sent -him away into a strong castell to be safely kepte: It chaunced -shortly after, that a coniurer going vnto his brother =Lupoldus= in -_Auctriche_, promised, that by the helpe of a spirit, 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 worthie reward -for his paines. The Duke aunsweared him: if thou wilt (quoth he) do -as thou makest promise, I wil worthily reward thée. So the 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 his coniurations, that he should spéedily -bring vnto him into _Austriche_, Duke =Frederike=, deliuered safely -out of prison. Vnto whome the spirit aunswering, said, If the captiue -Duke will come with me, I will willingly obey thy commaundement. This -saide, the spirite flieth awaye into _Banarie_, and taking vppon him -the forme of a Pilgrime, he entreth into the prison where the Duke -was kepte prisoner: whome assoone as he sawe, the Spirit whiche was -sente as messenger vnto him, said: If thou wilt be deliuered out of -captiuitie, mount thée vp vpon this horse, and I will bring thée safe -and sounde without any hurte into _Auctrich_ vnto Duke =Lupoldus= -thy brother. Vnto whome the Duke saide: Who art thou? The Spirite -aunswered: Aske not who I am, because it appertaineth 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, hée was taken with a certaine horror, -and feare, being otherwise a hardy knight: and when he had blessed -himself with the signe of the holy crosse, the spirite sodainly -vanished away with the blacke horse, which he had proffered him, and -returned emptie againe vnto him that sent him: of whom being rebuked -because he had not brought the prisoner, he declared all the matter -vnto him in order. Duke =Frederick= 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 -séene in the Chronicles of the _Heluetians_. - -There are also Coniurers found euen at this day, who bragge of -themselues that they can so by inchauntments saddle an horse, that in -a fewe houres they wil 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 Germane, which he did in these our -dayes by inchauntments? - -I will speake nothing at this time, of those old Sorcerers, -=Apollonius=, and others, of whom the histories report straunge and -incredible things. Hags, Witches, and Inchaunters, are said to hurt -men and cattell, if they doo but touch them or stroake them, they -do horrible things wherof there are whole bookes extant. Iuglers -and Tumblers, by nimblenesse do many things, they will bid one eate -meate, which when they spit out againe, they cast forth ordure and -such like. Magitians, Iuglers, Inchanters, and Necromanciers, are no -other than seruants of the Diuel: do you not thinke their maister -reserueth some cunning vnto him selfe? - -Howbeit this is not to be dissembled, that the diuel doth glory of -many things which indéede he cannot performe: as that he saith, that -he raised the 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 -such power ouer the dead bodies. - - - - -CHAP. XVIII. - - Diuels doo sometimes bid men doo those things which are - good, and auoide things that are euill: sometimes they - tell truth, and for what cause. - - -If those spirites which séeke helpe at mens hands be not soules, -but Diuels, many will say, why then do they perswade men vnto good -things, exhort them vnto vertue, and call them from vice. For they -say, Iudge vprightly, take héede of theft and extortion, restore -goods vniustly gotten vnto their owners, beware of periurie, surfets, -and drunkennesse, enuie and hatred, lying and deceit, pray earnestly, -come to church often, &c. - -The Diuell is not pleased when wée doo good, and auoide euill: -nothing woulde gréeue him more, than that we should liue accordyng to -the prescript worde of God. Therefore they are not Diuels which bid -vs doo good, and eschue euil. - -Moreouer, those Spirites speake truthe, but the Diuell is a lyer, and -is called by Christe, the father of lyes. Therefore wée may not say -that they are diuellish Spirits. - -Vnto this argument I aunswere thus: hée dooth this for his owne -aduantage. If he should shewe himselfe so, as he is by nature, he -should little profit. That whiche he doth, 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 errours, whereby they forsaking the worde of God might giue -care vnto Spirites. Did not the seruaunts of vncleane Spirits, I -meane false Prophets, come in times past vnder shéepes skinnes, and -fayned themselues to tender the peoples commoditie, whereas in very -déed 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 from God, -and that we must eschue wickednesse, and séeke after vertue? Didst -thou neuer heare that théeues trauelling by the way with those on -whose company they light, haue talked of liuing honestly, and of -the punishment of wicked men, and the rewarde of good men, to the -ende that after they might take yͤ aduantage of them vnawares? -Whereas the Diuell hath fayned himselfe to bee 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 word of God, they would accept the Diuell and receiue -him as an Angell of light, when he came not in a blacke and horrible, -but a pleasaunt 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 -=Simon= in =Virgil=, mingled falshood with truth, that he might the -better entrape the _Troians_. - -Sathan doth imitate craftie gamesters, who suffer a plaine and -simple yoong man to winne a while of them, that afterwards being -gréedie to play, they may lurch him of all his golde and siluer. He -followeth them which once or twise iustly repaie vnto their creditors -such money as they haue borrowed, kéeping their promise duly, that -afterwards they may obtaine a great summe of them, and then deceiue -them. - -[Sidenote: Ambrose.] - -The diuel sometimes vttereth the truth, that his words may haue the -more credit, and that he may the more easily beguile them. He that -would vtter euil wares, doth not only set them foorth in words, -but doth also so trim and decke them, that they séeme excellent -good, whereby they are the more saleable: this Art also the diuel -knoweth, for he painteth out his stuffe that he may obtrude it vnto -other men in the stéede of good ware. S. =Ambrose= writeth in his -Commentaries vpon the first Epistle to the Thessalonians, and fift -chapter, expounding these words: =Quench not the spirit. Despise -not prophecying. Examine all things, and keepe that which is good.= -Euill spirites are wont to speake good things craftily, as it were by -imitation, and amongst those they priuily insinuate wicked thinges, -that by meanes of those things which are good, euil things may be -admitted, and because they are supposed the words of one spirit, -they may not be discerned asunder, but by that which is lawfull an -vnlawfull thing may bee commended by authoritie of the name, and not -by reason of vertue, &c. - -[Sidenote: Why the diuel doth somtimes tel truth.] - -[Sidenote: _Acts_16.] - -[Sidenote: _Marke_.1.] - -[Sidenote: _Luke_.4.] - -Hereunto appertaine those words which we reade in =S. Chrysostomes= -second sermon =De Lazara=. There he sheweth that many simple men haue -bene in this erroure, that they haue thought the soules of those -which were slaine by some violent death, did become Diuels. He saith -further, that the Diuell hath perswaded many Witches, and such as -serue him being in this erroure, that they should kill the tender -bodies of many yong men, hoping they shuld become Diuels, and doo -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 such a Monke? Verily I beléeue it not, euen for this, that -Diuels doo auouche it: for they deceiue their auditours. Wherefore -=Paule= also commaundeth them to silence, albeit they speake truth, -lest taking occasion by truth, they mingle lyes therewith, and so -purchase themselues credit. For when they had said: These men are the -seruants of the most high God, shewing vnto you the way of saluation: -The Apostle not content herewith, commaunded 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 most high God. But -because the most parte of simple men haue not vnderstanding alwayes -to iudge of those things which are vttered by diuels, he at once -excludeth them from all credit. Thou art (saith he) of the number of -infamous spirites, it belongeth not to thée to speake fréely, hold -thy peace, kéepe silence, it is not thy office to preach. This is the -authoritie of the Apostles: why takest thou vppon thée that which -appertaineth not vnto thée, hold thy peace, be thou infamous. So also -did Christ sharply rebuke the diuels saying vnto him: We know thée -who thou art, therein prescribing vnto vs a lawe, that we should in -no wise trust the diuel, albeit he tell the truth. - -Sith we know these things, let vs in no wise beléeue the diuel, -nay rather if he say any thing that is truth, let vs flée from him -and shunne him. For it is not lawfull exactly to learne sounde and -wholesome 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 bodie can come vnder the tyrannie of the -diuell, heare what S. =Paule= saith: For he that is dead is iustified -from sinne, that is, he sinneth no more. For if the diuil can do -no hurt vnto the soule while it is in the bodie, it is euident, he -cannot hurt it when it is departed out of the bodie. &c. By all these -things it is plaine, what manner of things those are which are heard -and séene. - - - - -[Illustration] - - - - -The third parte of this Booke, in which is shewed, why, or to what -ende God suffereth Spirits to appeare, and other straunge thinges to -happen: as also howe men ought to _behaue themselues when they meete -with any suche things_. - - - - -CHAP. I. - - God by the appearing of Spirits doth exercise the - faithfull, and punish the vnbeleeuers. - - -It foloweth now hereafter to be intreated of, why God suffreth -spirits, ghosts, and horrible sightes to appeare, &c. And also why -he doth permit other straunge and miraculous things to happen: And -furthermore, how men ought to behaue themselues when they sée anye -suche things. - -[Sidenote: Causes why God suffereth spirites to appeare.] - -God doth suffer spirits to appeare vnto his elect, vnto a good ende, -but vnto the reprobate they appeare as a punishment. And as all other -things turne to the best vnto yͤ faithfull, euen so doo these -also: for if they be good spirits, which appeare vnto men, warning, -and defending them, therby do they gather the care, prouidence, and -fatherly affection of God towardes them. But in case they bee euill -spirites, (as for the most part they are) the faithfull are moued by -occasion of them vnto true repentance. They looke diligently vnto -themselues so long as they liue, least the enimie of mankinde, who -is readie at all assaies, and lieth alwaies in waight, should bring -them into mischiefe, and take further vauntage to vexe and hurt them. -God also by these meanes doeth exercise and trie their faith and -pacience, to the end they continue in his word, and receiue nothing -contrary to the same, haue it neuer so faire a shewe, nor do any -manner of thing against his worde, although those spirites do not -straightwayes cease to vexe them. - -God doth also suffer them to be exercised with haunting of spirites, -for this cause, that they should be the more humble and lowely. -For in the second Epistle to the Corinth. and .xii. chap. =Paul= -saith: And least I should be exalted out of mesure, through the -excellencie of reuelations, ther was giuen vnto me vnquietnesse -through the flesh, euen the messenger of Sathan to buffet me, because -I should not be exalted out of measure. For this thing besought I -the Lord thrice, that it mighte depart from me. And he said vnto me: -My grace is sufficient for thée, for my strength is made perfect -through weakenesse. Except God did shut vp the way before vs with -certaine stops and lets, we should not know our selues, we shoulde -not vnderstande whereof we stand in néed, we should not so earnestly -pray vnto God, to deliuer vs from euill, to strengthen our faith, and -to giue vs patience, 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 cannot tell what -they speake, and that they imagine many vaine feares. Moreouer, if -other vnderstande that godly men are for their exercise vexed by -spirits, they become more patient whensoeuer they are sicke, or -otherwise troubled, acknowledging their owne harmes to be but small -in comparison of other mens. For nothing is more gréeuous, than when -a man is tormented by the Diuel. - -[Sidenote: Seeing of spirites to the wicked is a punishment.] - -Now as touching infidells, they are constrained, 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 thereof indeede. God suffereth -these things to chasten them. For so muche as they will giue no place -vnto truth, but are wilfully deceiued, it is good reason they be -taught by diuellish illusions what they must doo, or leaue vndone, -and that they be illuded by euil spirits, after some other meanes. - -[Sidenote: _Deut._ 13.] - -Thus we reade in the 13. chapter of Deuteronomie: 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 goe after straunge Gods, which thou hast -not knowne, and let 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, kéepe his -commandements, and hearken vnto his voice, serue him and cleaue vnto -him. And he addeth further, that the same prophet or dreamer shall -die the death. - -[Sidenote: _Iohn_ 3.] - -[Sidenote: _Iohn_ 5.] - -[Sidenote: 2. _Thessa._ 2.] - -[Sidenote: 2. _Timo._ 4.] - -By these words we do not only sée that God doth suffer suche lewde -fellowes to worke maruellous thinges, but also to what ende and -purpose he permitteth it, that is, to trie his faithfull, how -constant they be, and how faithfully they would beléeue in him, if -at any time spirits do come and foretell things to happen hereafter. -Our Sauiour Christ saith in the third Chapter of Saint =Iohn=: This -is the condemnation, that light is come into the world, and men -loued darknesse more than light, because their deedes were euill: -for euery one that doth euill, hateth the light, neither commeth he -to the light, least his déedes should be reproued, &c. By the which -words our Sauiour sheweth the cause why the worlde is condemned, -which is, because they receiue not the light of the word of God, -or Christe himselfe, who is the light of the worlde, set foorth -vnto vs in his word: but rather shut their eyes against the cleare -light, preferring darkenesse, that is, errors, superstition, and -wickednesse, before the word of God. If God then condemne and reiect -the vnthankfull world, what maruell is it, if hee vexe them with -spirites and vaine apparitions? Christ saieth in the fifth of =Iohn=, -I come in my Fathers name, and you receiue mée not: If an other come -in his owne name, you receiue him. Christe laboured for their health -and saluation: this they would not acknowledge, but refused him: -therefore was it the iust iudgement of God, that they shuld receiue -others, that hunted after their owne commoditie and profit: suche as -were =Theudas=, =Iudas= of _Galilee_, and many other false doctors, -and seditious seducers. Wherefore if any refuse to giue eare to -Christ and his Ministers, it is by the iust iudgement of God, that -they hearken vnto spirites, and suche lyke things. Sainte =Paule= -in the seconde to the Thessalonians and second Chapter, writeth of -Antichrist, that he shoulde exercise great tyrannie in the Churche of -God, and sheweth against whome, and for what cause God will suffer -him so to doo, saying: Among them that perish: because they receiued -not the loue of the truth that they might be saued. And therefore God -shall send them strong delusions, that they shoulde beléeue lyes, -that all they might be damned, whiche beléeue not the truth, but -had pleasure in vnrighteousnesse. And in the fourth Chapter of his -seconde Epistle to Timothie, he earnestly beséecheth his scholler -to be diligent in preaching daily. He giueth this reason: for the -time will come, when they shall not suffer wholesome doctrine: but -after their owne lustes shall they (whose eares itche,) get them an -heape of teachers, and shall withdrawe 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 deceiue men -in the place of true doctours: which is, for that eyther they vtterly -despise his woorde or little estéeme it, and cannot abide godly and -constant preachers. - -[Sidenote: Examples of the Wicked punished by delusions of spirits -pharao. Exodus.] - -Touching whiche matter, wée will alleage a fewe examples. =Pharao= -contemned God and his seruants, =Moyses= and =Aaron=, wherefore God -blinded his eyes, that he gaue himselfe to be ruled by his =Magi= or -wise men, and at the last perished miserably in the red Sea. - -[Sidenote: Samuel.] - -[Sidenote: 1. _Cor._10.] - -=Saule= would not giue eare vnto =Samuell=, who bare a right hart -and good affection towards his king: he loued him not (as by reason -he shoulde haue done) but hated him, and all other that loued him -right well, for he contemnned the woorde of God. Wherefore it came -to passe, that being in extreme daunger, he sought helpe of a witch -to reare =Samuel= from the dead, yͭ he might now vse his aduise, -whō he dispised beeing aliue, and disdained to heare him. This woman -reareth one, who is no otherwise called =Samuell=, than when false -gods, are called gods, when in very déede they are not gods, but wood -and stones, or rather (as =Paul= saith) .1. Corin. 10. very diuels. -This counterfeit =Samuel= giueth him neither comfort nor Counsell, -but driueth him to vtter desperation. The same hapned vnto =Saule= -which chaunceth vnto those stubborne children, whiche despise their -parents, contemne their counsel, & would gladly wish their death, and -at the last grow vnto yͤ point, yͭ they would willingly take in -hand a great iorney on condition it might be graunted them to heare -them giue their last counsell. - -[Sidenote: Achab.] - -[Sidenote: 3. _Reg._ 22.] - -An other example hereof. =Achab= king of Israel, & =Iezabel= his wife -had many godly prophets, amongst whō =Elias= was a man indued with -the gifte of the wing and working miracles. But they did not only -contēne these prophets, but also cruelly murthered so many of them as -they coulde catche. Yet amongst the rest, they especially laboured -to intrape =Elias=, who was excéeding zealous. The =Baalamites= were -in greate fauoure with the King: but especially with the Quéene, as -her chief dearlings. And when the time approched, that =Achab= should -suffer due and worthie punishment for his Idolatrie and wickednesse, -wherein he had long time liued, he entred councell with his kinsman -=Iosaphat=, that they ioyning their powers togither might recouer -againe the Citie of _Ramoth Gilead_, which the =Assirians= had taken -from him. =Iosaphat= allowed well this deuise, notwithstanding hée -woulde in any wise aske counsaile héerein of God. =Achab=, therefore -gathereth togither a Councell of 400. priests of =Baall=, who all -with one voyce, exhorted him to goe on with his enterprise, assuring -him of most certaine victorie. One of them named =Sedechias=, was -so vainly bold, that putting hornes of yron on his head, he saide: -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 whome they might séeke counsell. =Achab= answered: -There is (quoth he) yet a certaine 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 messenger spake vnto him. All -the Prophets with one voice, prophecie good lucke vnto the king, I -pray thée therefore, 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 -stood in their presence, king =Achab= asked him, whether they should -make warres against _Ramoth Gilead_, or no? Vnto whom he scoffingly -answered: go (saith he) thou shalt haue prosperous successe. The -king who by the maner of his vtterance, vnderstood he spake not in -earnest, instantly required him to tell him the truth. Wherevppon he -saide: that he had séene all _Israell_ dispersed in the mountaines, -as shéep without a shepheard, and that the Lorde had saide: These -men haue no Lorde, let euery one returne home to his owne house in -safetie. Then saide =Achab=, Did I not tell thée, that this fellow -both prophecie me no good? The Prophet went on, saying: Heare the -word of God: I sawe the Lord sitting in his seate of maiestie, and -all the hoste of heauen stande about him on his right hande, and on -his lefte hande. And the Lorde saide, Who shall entice =Achab= that -he may go and fall at _Ramoth Gilead_. And one saide on this manner, -and an other saide on that manner. Then there came foorth a spirit, -and stoode before the Lorde and saide, I will entice him. And the -Lorde saide vnto him, wherewith? And he saide, I will goe out and -be a false spirite in the mouth of all his Prophets. Then he saide, -thou shalt entice him, and shalt also preuaile: go foorth and do -so. Now therefore beholde, the Lord hath put a lying spirite in the -mouth of all these thy Prophets, and the Lorde hath appointed euill -against thée. Then =Sedechias= came neare and smote =Micheas= on -the chéeke, and saide: when went the spirit of the Lord 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 from the wars. Then -saide =Micheas=, If thou returne in peace, the Lorde hath not spoken -by me: and therewith he willed all the people to hearken what he -spake. Notwithstanding the kings went foreward with their enterprise, -and prepared themselues, and led foorth their armies against their -enemies. =Achab= was slaine in the battaile: =Iosaphat= because he -ioyned himselfe with the wicked, was in very great daunger, &c. - -I haue handled this historie somewhat at large, that we might -vnderstand, how God by his iust iudgement sendeth spirites vnto those -which despise his word, whereby they may be beguiled and deceiued. - -The very same happened vnto the Christians after the Apostles time. -For when the word of God began to be lesse estéemed than it should -haue bene, and men preferred their owne affections before the hearing -thereof: and when as they would incurre no maner of daunger, for -the defence of their faith, and of the truth, but accounted of -all religions alike, God so punished them, that now they began to -giue eare vnto false teachers, whiche framed themselues vnto their -vaine affections, they learned of images, whom they called Lay-mens -bookes, they kissed these mens bones, and shrined them in golde (if -happily they were their boanes) whose doctrine before they disdained -to receiue: they gaue credit vnto false apparitions and diuellish -visions: and so suffered they worthie punishment for their great -ingratitude. Euen as yoong 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 fel daily more and more -from the word of God, in so much that when they had once lost the -truthe, some ranne one way, and some an other, to finde a meanes for -the remission of their sinnes: and one man beléeued this spirite, an -other that, which no man can deny. - -[Sidenote: _Rom._ 1.] - -[Sidenote: Athanasius.] - -The like chaunced vnto the Gentiles in times past, as it appeareth -by the first chap. to the Romanes, and also by their owne writings. -They worshipped many gods, many miracles were shewed amongst them: -they had many visions of gods, and many oracles: which when the -Apostles began to preach, all ceased. S. =Athanasius= in his booke -=De humanitate verbi.= =Fol.= 55. and 64. writeth, that in auncient -time there were oracles at _Delphos_ in _Bœotia_, L_ycia_, and other -places which hee nameth: but nowe since Christ is preached euery -where vnto all men, this madnesse hath ceased, &c. In the like maner -writeth =Lactantius= and others. But in these our dayes, since we -haue refused mens traditions, and willingly imbraced the doctrine of -the Gospell, all appearings of soules and spirits haue quite vanished -away. - -Who (I pray you) heareth now of any soule or spirit, which dooth -wander, and as they call it, craue mens deuotions? Those rumblings of -spirits in the night, are now muche more sildome heard than they haue -bene in times past. - - - - -CHAP. II. - - What the cause is that in these our dayes so fewe - spirites are seene or heard. - - -The cleare light of Gods word driueth away all such spirits, which -vse to worke their feates in the darke. The cleare light approaching, -the shadow & darkenesse vanisheth. The prince of darknesse shunneth -light, and hath nothing to doo where men worship God the Father, only -through Iesu Christ, beléeuing only on him, and committing themselues -wholy vnto his protection. If men estéem the word of God, and haue -it in price, he will in no wise suffer them to be so ouerséene and -deceiued, as they are which do all things without the warrant of his -word. - -Here I cannot ouerpasse with silence a certaine merry iest: when -once there chaunced to be talke in a certaine place of visions and -spirites, a certaine professour of the Gospell saide vnto a Papist -in this maner: You ought (quoth he) euen by this to gather, that our -religion is true, and youres false, for that since the Gospell was -preached vnto vs, very fewe spirits haue bin séene of any man. To -whome the other made aunswere by way of reasoning called =Violentum=: -Nay (saith 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. - -[Sidenote: A storie of S. Benedict, seing many diuels in a monastery -and fewe in the market.] - -It is not much vnlike whiche =Æneas Siluius= (who was afterwardes -made Pope, called =Pius= .2.) reciteth in his Historie of the -Councell of _Basill_, out of the life of holy =Benedict=, father of -the Monkes called after his name. Hée sometimes visiting a certaine -Monasterie of holy men, espyed an infinite route of diuels, who as it -were fighting with the holy fathers, laboured to disturbe the good -workes which they went about. And he forthwith going to a faire full -of marchandise and buying and selling, sawe there but one diuell, -and he also idle and sad, sitting vppon a watch-toure, wherat saint -=Benedict= maruelling, that he saw the place which was holy and -dedicate to praier, full of diuels, and that he founde the prophane -place which was occupied with periurie and other offences, guarded -but with one Diuell: coniures the same Diuell to declare and shewe -vnto him the true cause thereof: who straight answered him, that it -was néedfull the holy place shoulde be assaulted by many diuels, but -those which sinned of their voluntarie accorde, had no néede to bée -deceiued by the Diuell. - -But I aske thée this question O thou Papist, mighte not the Gentils -in ancient time haue obiected the same to the Christians, when they -demaunded of them why their Oracles ceassed? and why there were so -fewe Visions? If those Spirites or bugges be Diuels, why doe you then -saye and beléeue that they are the soules of deade menne, whiche -desire helpe of you? I will shewe you the verye true cause why those -visions are nowe so seldome times séene: forsoothe because the Diuell -perceiueth, that wée vnderstande his subtilties and craft, therefore -hée hunteth after other men, and séeketh to deceiue them. As for -example, when thou wilt crampe some man by the toes in night time -(as sometimes pleasant fellowes vse to do, to recreate themselues -when they trauell) and so draw him out of his bedde, if thou perceiue -he bee acquainted with thy sleight, by and by thou leauest him, and -goest vnto an other which is fast a sleep, and cannot perceiue the -deceit. - -[Sidenote: A burnt child dreads fire.] - -There be other causes also why these things happen now more sildome. -If any man deceiue thée once, twice, or thrice, afterwards thou -openest thy eyes, and espiest what he doth and what he goeth about: -so when we haue bene often beguiled with false apparitions, we will -not easily be persuaded, if any man tell vs that a soule or spirite -hath appeared (as the prouerbe saith,) Burnt childe, dreads fire. -Moreouer, whereas now adayes fewe stand in feare of spirits, many -might be easily found, who would séek them, féele them, yea and also -handle them. This is well knowne, and therefore no man will gladly -put on a visor, or otherwise counterfeit himselfe to be a ghost. A -man may soone persuade a childe that there is a black man, a tall -woman, which will put children that cry in their budget, &c. but -after they are come to maturitie of yeares, they will no more bee -feared with visours and such like persuasions: they will laugh at thy -follie, if afterwards thou goe about to make them so afraide. Euen so -when we were children in the scriptures, that is, when we vnderstood -them not, we might be easily seduced to beléeue many things: But nowe -that we reade them in all manner of tongues, and do daily profit -in them, we do not suffer our selues to be so mocked, neither doo -we beléeue euery vaine apparition. How many sights of spirits did -the knauerie of the Monkes of _Berna_ driue away, after it was once -detected? Things are set vp in the fields to feare away the birdes, -which at the last also they perceiue to be but trifles, and are not -driuen away any longer with suche toyes. What maruel is it then, if -after so great a shipwrack of godlinesse and truth, men albeit they -are simple, doo at the last open their eyes. - - - - -CHAP. III. - - Why God doth suffer straunge noyses, or extraordinarie - rumblings to bee heard before some notable alterations or - otherwise. - - -In that there happeneth certaine straunge things before the death -of men, and also before notable alterations, and destructions of -countries, as maruellous crackes, and terrible roaring, surely it -turneth to good vnto the iust, and to further damnation to the -wicked. For by these means God sheweth that nothing commeth to -passe by chance, or by aduenture, but that the life and death, 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 liue, or be borne, or do well or euill, or -otherwise, or whether commō wealths do florish, or be made waste. -Christ himself teacheth vs, that not so much as a sparrow falleth -vnto the grounde without the will of God. =Salomon= and =Daniel= say, -that the hearts of kings are in Gods hands, and that he appointeth or -deposeth kings at his pleasure. Wherfore if we happily do heare any -noises or such like, they ought rather to put vs in good comfort, thā -to make vs afraide. And againe, God hereby admonisheth vs, that we be -not idle and secure, for he hath in all ages stirred vp his seruants, -not only with word, but also with rare and straunge apparitions. The -very Gentiles accounted these miraculous things, as the admonitions -and warnings of their gods, and it may be séen euery where, in their -histories. And albeit it be very likely, that most of these things -happen by the diuels procurement, yet neuerthelesse, we herein -perceiue Almightie God his fatherly care, loue, and preseruatiō of -vs against yͤ deuises of the diuel. For albeit the diuel take no -rest, but is alwayes in readinesse to destroy vs, yet can he not hurt -vs, so long as God kéepeth watche and defendeth vs. The wicked who -despise the preaching of Gods word, are sore terrified with these -things, in so much that they not knowing whither to turne themselues, -are constrained to confesse, that God doth gouerne all mens actions, -and that there are good and euil spirits. Otherwise they coulde in no -case be repressed, but that they would doo greater mischiefe vnto the -faithfull, except God by these meanes did cast feare vppon them, and -as it were with a snaffle or bridle, did hale and drawe them backe. - - - - -CHAP. IIII. - - After what sort they should behaue themselues, whiche - see good or euil spirits, or meete with other straunge - aduentures: and first how Iewes and Gentiles behaued - themselues in the like cases. - - -[Sidenote: What the Gētiles did when they sawe spirits.] - -[Sidenote: Suetonius.] - -That we may rightly vnderstand how we ought to behaue our selues, if -any thing either good or euill, appeare vnto vs, we wil first declare -how the Gentiles and Iewes vsed themselues in like cases. Amongst the -Gentiles, not only those wandring spirits beare men in hand that they -were mens soules, but also shewed what were good and expedient for -them to doo for their sake, to wit, that they should do sacrifices -for their soules, obserue their obsequies, burie their bodies, erect -Temples, make holy dayes, and such like stuffe. =Suetonius= writeth, -that the Emperor =Caligule= his bodie was priuily conueyed into the -gardeins called _Lamiam_, and there with a hastie fire being but -halfe consumed, was cast into a pit, and couered with a litle earth. -But afterwards, whē his sisters returned from exile, it was taken vp, -and thorowly burnt, and afterward solemnly buried. But before they -had so done, the gardē kéepers were very much troubled with appearing -of spirites. And moreouer, no man could passe any night in the same -house where he was slaine, without some great feare, vntil such time -as the house was vtterly destroyed with fire. - -[Sidenote: Septimæ Tricessimæ Anniuersaria.] - -[Sidenote: Lilius Giraldus.] - -[Sidenote: Cicero.] - -We read also in other writers, that the ghostes of them which were -not orderly buried, or whose accustomed rites and ceremonies in the -time of warres were omitted, did appeare either to their friendes -or vnto others, complayning and intreating that their funerals, and -all other ceremonies might be obserued for their sake: whereof came -the hearses, wéekemindes, monthmindes, and anniuersaries, whereof -we reade many things in the Ethnike writers, and many things are -recited out of the olde Poets, and in =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 second part and -first Chapter, that some haue desired others, that they might bee -buried after that they were dead. =Cicero= writeth in his 1. booke -_De legibus_, that =Romulus= the first founder of _Rome_, walking -after his death not farre from =Atticus= house, appeared vnto =Iulius -Proculus=, and told him that he was now a god, and that his name was -=Quirinus=, and therwith commanded that there should be a Temple -erected and dedicated vnto him in the same place. - -[Sidenote: Ouid.] - -[Sidenote: Feralia.] - -[Sidenote: Parentalia.] - -=Ouid= writeth _Lib._4. _Fastorum_, that =Remus= appeared in the -night time vnto =Fastulus=, and to his wife =Accia Laurentia=, -sometime his Nurse, complaining vnto them of his miserable death, -and desiring them to make laboure, that the same day wherein he was -slaine, might bee accounted amongst their holy dayes. The people -of _Rome_ (as =Ouid= witnesseth, _Lib._2. _Fastorum_) kept a feast -in the moneth of Februarie called _Feralia_, in the which they did -sacrifice vnto the infernall goddes, and those whose duties it was -to celebrate the funeralls of their Auncesters, carried dishes of -meat to their sepulchers. Whereof =Fastus= and =Varro= called the -same feast by the name of _Feralia_. These dishes of meate were set -vpon a stone, at the time of these sacrifices: for the which cause, -as =Seruius= saith, they were called _Silicernium_, by the which -word some will haue a certaine feast signified, which is bestowed -vppon old men. =Donatus= sayth, that _Silicernium_ is a supper, -which is made to the infernall Gods, because _Eam silentes cernant_, -that is, the deade soules do receiue it, or because those that doe -serue it, do onely _cernere_, sée it, and not taste thereof, &c. -There were also certaine holie feastes called _Parentalia_, in -the which meate was carried to the Sepulchers, for the soules of -Parents and Auncestours before deceased. And albeit they suppose, -that soules were pleased with small giftes, as of milke, wine, and -such like, whereof mention is made in =Ouid=, yet notwithstanding -they also killed sacrifices, whereof some suppose that _Feralia_ -tooke their name, _à feriendis pecudibus_, of killing shéepe. Vnto -their sacrifices they also added praiers, and kindled lightes. -When in times past the Romanes 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 -stormes and pestilence, and that soules rising 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 married women lay not with their -husbandes, neither those whiche were marriageable did marrie, and the -Images of their Goddes were couered. The soules of them that were -dead, when they came to the meate, they wandred about the graues, and -were fed (as they thought) with the banquet. - -[Sidenote: Lemuria.] - -[Sidenote: Ouid.] - -In the moneth of May, there was holden a feast in the night time, -which at the beginning they called _Remuria_, and afterwardes -_Lemuria_. This did not differ much from the feaste 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_. One who tooke on him to pacifie the soules, arose in the -night verie late, he went barefooted, and washed himselfe ouer with -fresh springing water, and then taking beanes whiche he had rolled in -his mouth, he threw them behinde his backe, and said, that with them -he did 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 had ended their holy seruice. These -were celebrated by the space of thrée dayes. The sacrifices which are -done for the infernall gods, are called _Inferiæ_. - -We reade in =Lucan=, of the soules of =Sylla= and =Marius=, which -were purged by sacrifice. We shewed before how =Athanagoras= -commanded the bones which were digged vp in the entrie of his house -at _Athens_, to bee orderly buried againe. &c. - -[Sidenote: Touching the Iewes behauiour.] - -The auncient Iewes had an expresse commandement of God, not to -bee any thing moued with the miracles of false Prophets, and God -in plaine words forbad them, not to séeke counsel of dead bodies. -=Saule= in the beginning of his raigne, while he yet gaue himselfe -vnto godlinesse, vtterly destroyed all Coniurers and Witches. I doo -not remember that I haue euer heard or read, how the Iewes behaued -themselues when any spirits appeared vnto them: yet I doubt not but -that they are superstitious as well in these things, as in all others. - - - - -CHAP. V. - - How Christian men ought to behaue themselues when they - see Spirites, and first that they ought to haue a good - courage, and to be stedfast in faith. - - -Howe Christian menne 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, whiche appertaine vnto our saluation. To -wit, that first we ought to be of good courage without feare, being -assured and 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 wicked and euill, they can do vs no harme be they neuer so -desirous, excepte God giue them leaue thereto. If it be nothing but -a vaine imagination that we haue, or an idle sight obiected vnto our -eies, 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 very 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 pull vp his heart againe. When Christes Disciples -sawe their Maister walking vpon the water, and approching neare the -shippe, they thought they sawe a spirite, and they were astonished, -and cried out through feare. But the Lorde saide vnto them, be of -good comforte, it is I, be not afraide. - -[Sidenote: _Luke_ .24.] - -[Sidenote: _Matth._ 10.] - -The like is reade in the foure and twentie Chapter of Saint Luke, -when he appeared vnto them after his resurrection, and sawe that they -were maruellously afraid. Matthew the 10. Feare not saithe Christ, -those whiche slay the bodie, but cannot kill the soule, but rather -stande in awe of him, who can cast both bodie and soule into hell -fire. The Diuell would like it well, if we would alwaies stand in -feare of him. - -Be not dismaide, although thou heare some spirit stir and make a -noise, for in case hee rumble onely to make thée afraide, care not -for him, but lette him rumble so long as he will, for if he sée -thée without feare, hée will soone depart from thée. And if thou -thinke good, thou maiest boldly say vnto him, get thée hence with a -mischiefe thou wicked Diuell, thou hast nothing to do with me, who -haue sette my onely beléefe in Christ Iesu my Sauiour. - -I am owner of this house, and not thou, vnto whome there is an other -place appointed. &c. If he perceiue yͭ there is no feare or dreade -of him, and that his bustling is not estéemed, he will not continue -long time. I will make this matter manifest with a similitude, which -is well knowne. There be certaine men, which if they thinke other men -stande in feare of them, they make wise to drawe their sworde, and -sometimes two they draw 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 quickly put vp their sworde into their scabberde. In like -manner, if the Diuill sée thou art of a good stomacke, and well armed -with Gods worde, he will soone séeke after others whome he may mocke -with feare. - -But if it please God to exercise thée by the Deuill for a certaine -time, as he did sometime =Iob=, thou must patiently suffer all things -which he laieth vppon thée, and that willingly for Gods commaundement -sake. And knowe thou well, that he cannot thus much hurt, neither thy -goods, nor bodie, nor soule, without the permissiō and sufferance of -Almightie God: if God giue him leaue to plague thy bodie, thinke with -thy selfe howe so euer it be done, that God hath so doone for thy -profitte and commoditie, who also sendeth gréeuous sicknesses vppon -other men, by other meanes & instruments, or else doth exercise them -with other kindes of calamities. Be therefore strong and constant -in faith, yet lette euery one beware of boldnesse, temeritie, and -headdie rashnesse. - -[Sidenote: Christ hath conquered the diuel.] - -[Sidenote: _Luke_ 11.] - -[Sidenote: _Iohn_.12.16.] - -Let it comforte thée, that thou knowest Christe hath conquired the -Deuill, as he himselfe teacheth in the eleuenth chapter of Luke, by -the example of a strong man 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 hearts of them which cleaue to the worde of -God, and are not in loue with the world, whereof he is prince and -ruler. For he hath power ouer such, which do gréedily loue the world. - -[Sidenote: 1. _Iohn_ .3.] - -In the first of =Iohn= the third chapter, it is saide: The sonne of -man appeared, that is, came into the world for that cause, that he -might destroy the workes of the diuel. There are many miracles in -the Gospell which shewe that Christ cast out diuels. Albeit God for -a time do suffer the diuel in many things, yet hath he appointed -him his bounds, which he may not passe. And he doth not suffer the -faithfull to be tempted any more of him than they are able to endure. -He giueth his grace plentuously vnto them, vpon whome he laieth great -afflictions. - -[Sidenote: The diuel is conuersant among men.] - -We ought not to maruel if spirits sometimes be séen or heard. For as -Saint =Peter= saith: Sathan raungeth euery where, in houses, fieldes, -water and fire: and yet he is not alwayes espied of men, neither can -he so bee, except God giue him leaue to shewe himselfe. In that that -we doe alwayes sée him (for he being of an inuisible nature, taketh -on him diuers shapes) or heare him, we haue to thanke the goodnesse -of almightie God: for otherwise we should not be in rest one moment -of time. But if sometime wicked spirits méete with vs in a visible -forme by the will of God, or do otherwise trouble and disquiet our -houses, we must not think therfore that they were neuer in house -before. - - - - -CHAP. VI. - - It behoueth them which are vexed with spirites, to pray - especially, and to giue themselues to fasting, sobrietie, - watching, and vpright and godly liuing. - - -Now because good Angelles appeare vnto vs more sildome in this oure -time (for there is a verie greate difference of men liuing vnder the -newe Testament, from them that liue vnder the olde, vnto whom God -many and oftentimes sent his Angels) and that euill angels very often -appeare, we ought the rather to commit our selues more diligently to -the tuition of almightie God, both when we go to bed, and also when -we arise againe. - -Our Sauiour 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 kinde of diuels are not driuen -away by any other kinde of meanes than fasting and praying. As -touching those which suppose that diuels ought to be cast out with -coniurations, and execrable cursings, I will intreat in the end -of this my booke. Watch and pray, least ye fall into temptation. -=Matthew= 26. And in the 22. of =Luke=, Christ saith vnto =Peter=, -Sathan hath desired to sift you euen as corne, but I haue praied -that thy faith faile not. And euen at this present also he maketh -intercession for vs sitting at the right hand of his heauenly father. - -The auncient Fathers in olde time, call vppon God in all their -daungers and troubles, whereof it were a néedlesse matter to auouch -many examples. It is also very profitable and good to craue the -prayers of the whole congregation, whensoeuer we are vexed with euill -spirites and vaine fantasies. For we know right well that the prayers -of the Church haue bene very profitable and effectuall vnto others, -and that the godly in their distresses haue euermore desired them. - -It is Gods pleasure, that the faithfull should succour one an other -with their good prayers. Howbeit that the Saintes after their -departure from hence, should pray for vs, that we should in any wise -desire their prayers, surely there is no commandement of God, or any -example thereof in the holy scriptures. - -[Sidenote: _Ephe._6.] - -[Sidenote: 1. _Pet._5.] - -Moreouer, the Apostles teach vs to withstand the craft and subtiltie -of the diuell by this meanes. Saint =Paule= to the Ephesians the 6. -Chapter, and =Peter= on his first Epistle and fifth Chapter saith: Be -ye sober and watche, for your aduersary the diuel, as a roaring lyon -walketh about, séeking whom he may deuoure: whome resist stedfast in -faith, &c. - -[Sidenote: We must fight against the diuel with good life.] - -When men are secure and negligent, wholly giuen vnto pleasures and -as it were drowned in surfetting, couetousnesse, adulterie, and such -other wickednesse, then hath the diuel place to shewe himselfe. -Wherefore we ought to giue our selues to watching, praying, fasting, -and godly liuing: we must heare the word of God often and gladly, -we must desire to reade and talke of him continually, that we may -thereby put from vs those diuellishe illusions and sightes. - -If thou haue any publike office or charge, do it faithfully: restore -thy goods euil gotten, either vnto their true owners, or else imploy -them to some good and godly ende. If men care neither for God, nor -his word, it is no maruell if vaine sightes appeare vnto them. For -God suffereth such things to happen vnto them, to humble them and to -make them know themselues. - -It is an horrible thing, that there are some which giue ouer -themselues to the diuel, because he should not torment them: they -ought rather to weigh with themselues, that if they so do, they shall -be perpetually tormented of euil spirits, except they truly repent -and turne againe to God. - - - - -CHAP. VII. - - That spirits which vse to appeare, ought to be iustly - suspected: and that we may not talke with them, nor - enquire any thing of them. - - -[Sidenote: _Matth._ 1.] - -We ought not without great cause to suspecte all Spirites, and other -apparitions. For albeit God doth vse the helpe and seruice of good -Angels, for the preseruation of his elect, yet notwithstanding in -these our dayes they appeare vnto vs very sildome. For things are -nowe farre otherwise since Christes comming into the worlde, than -they were before in auncient time. Although perchaunce thou thinke -thou haste séene a good Angell, yet doo not easily and vnaduisedly -giue him credite. If the euent of the matter declare afterward, -that it was a good Angell, which gaue thée notable warning of some -matter, or deliuered thée out of some great dangers: giue God thankes -that he hath dealt so fatherly and mercifully with thée, and hath -suche care ouer thée, and endeuour to frame thy selfe to his wil and -pleasure. But if thou sée an Angell which flattereth and speaketh -thée faire, suche a one of those are whiche craue thy helpe, (as -thou hast heard before) in no wise credite their wordes. Men which -blaunche and flatter with vs, are alwayes suspitious, why then should -not such spirites be suspected? Enter into no communication with such -spirites, neither aske them what thou must giue, or what thou must -doo, or what shall happen hereafter. Aske them not who they are, or -why they haue presented themselues to bee séene or heard. For it they -be good, they will like it well, that thou wilt heare nothing but the -world of God: but if they be wicked, they will endeuour to deceiue -thée with lying. When the Angell in the first Chapter of =Matthew=, -instructed =Ioseph= in a dreame, he by and by alleaged testimony -out of the prophet. If it be so, that we must not beléeue an Angell -comming from heauen, who can iustly blame vs, if we giue no credite -to spirits and suspitious dreames? Although Christ and his Apostles -had the full power to shew miracles, yet did they establish and -confirme their doctrine by the holie scriptures. - -When Almightie God himselfe had enquired of =Adam= in Paradice, -touching the breaking of his Commaundement, and that he had layde the -fault vpon his wife =Eue=, and she had put it ouer to the Serpent, -which caused her to eate of the forbidden frute, God woulde not -demaund of the Serpent, that is, of the Diuell, (whiche had vsed him -as an instrument) why he had so done, for he knewe right well that he -was a lyer. Except =Eue= had talked with the Serpent, she had neuer -transgressed Gods Commandement. - -If Spirites of their owne accorde woulde gladly tell vs many thinges: -yet wée must not giue eare vnto them, much lesse ought we to coniure -them to tell vs the truthe. God commaunded in his lawe, (as wée haue -oftentimes said before) that no man should enquire any thing of the -dead. - -[Sidenote: God hath alwayes giuen vs teachers.] - -God himselfe sent his faithfull seruants, the Prophets, Apostles, -Euangelists, and especially his onely begotten sonne Christ Iesu our -Lord and Sauiour into the worlde, by whome he truly and plentifully -taught his faithfull seruants what they ought to beléeue, to do, -to leaue vndon, and what kinde of worshipping did best please him, -with many other such things. By them he enformed vs concerning great -and waightie affaires, which should happen in his Churche, and in -kingdomes, euen vnto that blessed day wherein Christ shall iudge -the world, and shall call togither his generall Councell, and shall -pronounce finall sentence vppon them who haue done well or ill, and -wherein he shall make a diuision and separation betwéene the good and -euil. - -Christ himselfe after his Resurrection did not immediately ascend -into heauen, but aboade a while on earth, appearing vnto his -Disciples and others, least we should at any time say: Who euer came -again to tell vs what estate is to be looked for in the other world? - -[Sidenote: God hath preserued the scriptures.] - -Moreouer, God among suche great and long persecutions, wherein many -profitable bookes haue perished, hath miraculously preserued the holy -Scriptures for our profite, euen vnto this day, and hereafter will -preserue them in despite of all impious and wicked men. - -[Sidenote: God hath instituted the holy ministerie.] - -[Sidenote: _Psalme._119.] - -[Sidenote: _Iohn_.8.] - -He hath also ordeyned the ministerie of the worde, that vnto the -ende of the worlde, there shoulde be some men, whiche bothe by -liuely voyce, and also by their writings, shoulde interprete his -worde, and enfourme others of his will and pleasure. His woord is a -shining lanterne, which shineth in this darke worlde, which is full -of errours, as we reade Psalm.119. And our sauiour saith in the eight -chapter of Saint _Iohn_, that he is the light of the world, whome if -any man follow, he walketh not in darkenesse. - -This standeth as a sure grounde: wherefore no other reuelations are -to be looked for, neither by myracles from Heauen, nor by wandring -spirites or soules, as the common people misterme them. But lette -vs imagine, that they are the wandring spirites of deade bodies, -then is it necessarie, that they be the soules, either of faithfull -men, or of infidels. If they be the soules of the faithfull, they -wil 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? Moreouer those things whiche these counterfeite -soules doo speake, eyther agrée with the holy Scriptures, or else -are contrary vnto them. If they are agréeable, then are they to be -receiued, not because spirits speake them, but because they are -comprysed in the word of God. But in case they are repugnant to the -woorde of God, they ought in no wise to be receiued, albeit an Angell -from Heauen vtter them. Thou wilt not beléeue a man of thy familiar -acquaintaunce, otherwise worthy of credite, who sounde of bodie and -soule, nowe liueth togither with thée, if hée affirme any thing which -thou knowest to be contrary to the holy Scriptures: why them wouldest -thou beléeue a spirite which thou doest not knowe? In ciuill causes -the euidence or witnesse or dead men is reiected, why then in causes -of religion shuld we giue care to the testimonie of runagate and -wandring spirites. - -It is no harde or difficulte matter for the Lorde oure God to sende -his Angels vnto vs, whome otherwise hée vseth for our profite, and by -them to instructe vs in the faith: but it hath pleased him to appoint -the matter otherwise. - -[Sidenote: _Acts_ .10.] - -Wée reade in the tenth chapter of the Actes, that by an Angell he -commaunded =Cornelius= to sende for =Peter=, that he might instruct -him in the faith. He mighte haue commaunded the Angell to teache -=Cornelius=, but he followed 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 which is set foorth in the holy Scriptures: for except we go -thus warely to worke, there is greate daunger least wee bée deceiued. -If the auncient Fathers had so doone, they had not estrayed so farre -from the Apostles simplicitie. - -[Sidenote: S. Augustines counsell.] - -[Sidenote: Scripture to be only beloued.] - -S. =Augustine= in his third booke and .6. chapter, writing againste -the letters of =Petilianus= saieth thus: If concerning Christe, or -any other thing, whiche appartayneth to faith and euerlasting life, -(I will not say, we: for comparing with him that said: Albeit that -wée) but simply, whereas he going on, sayd: If an Angell from Heauen -shall teache you any thing besides that whiche you haue receiued in -Scriptures conteining the law and the Gospel, bée he accursed. - -[Sidenote: Chrisostomes aduise.] - -S. =Chrisostom= vnto the Epistle to the Galathians the firste -chapter: =Abraham= (saith he) when he was desired to send Lazarus, -said: They haue =Moises= and the prophets, if they will not heare -them, they will not giue care vnto them which rise vp from the -dead. And when he bring 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 yͤ Lord of all -things. Thus write these two holy fathers. - -[Sidenote: All things necessarie to saluation are cōteined in the -scriptures.] - -What things soeuer are necessarie for vs to know, are conteined -in the holy scriptures: those things which are not expressed in -them, we must not curiously enquire of, as things profitable for -our saluation. Who will therefore say against the commaundement of -God, that these things are to be sought and learned of dead men, -and by diuellish visions? These things which are secret and hidden, -we shall throughly 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 messengers -of king =Ochosias=. Is there no God in _Israell_, that you now go -to =Accaron= to aske counsell of Belzebub? Yea =Thomas Aquinas= -denieth that diuels are to be heard, whiche deceiue simple menne, -feyning themselues to be the soules of dead men: and by that coloure -especially terrifie menne, whiche sometimes also happened vnto the -Gentiles. - -[Sidenote: Hierom.] - -If it were certaine and sure that the Diuell coulde not appeare and -deceiue menne, and also shewe greate and straunge miracles, then -perchaunce some men would thinke that we shoulde giue care vnto such -Spirites: 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 endeuoureth to ouerthrow religion. For -as S. =Hierome= saith, the diuell sheweth not himselfe with all his -deceits, that he may be knowne what he is. And therefore it behoueth -vs to be very circumspect and warie. - -[Sidenote: Miracles are seales of the word.] - -Moreouer, miracles are onely testimonies and seales of the word, -neither may any thing be approued by them, which is repugnant to the -word of God. All miracles which lead vs away from our Creator vnto -creatures, and do attribute that vnto our workes, which is onely due -vnto the merites of Christ: and to be short, all those which induce -vs any wayes into errour, are to be eschued. If we must néeds beléeue -these appearing soules, no man can be assured of his estate: for new -things should be continually deuised, as we sée plainly it happened -in the olde time. Therefore we must let passe all maner of spirits, -and embrace true religion, and therein constantly abide. - - - - -CHAP. VIII. - - Testimonies out of holie Scripture, and one example - whereby it is prooued, that such kinde of apparitions - are not to be credited, and that we ought to bee verie - circumspect in them. - - -That wee ought not by and by to beléeue all thinges which we heare, -not onely experience and many common Prouerbes, but also the holy -Scriptures teach vs, especially in cases concerning our saluation, -touching the which thing, we will alledge only a fewe places and -examples. - -[Sidenote: _Mat._10.] - -[Sidenote: _Mat._24.] - -[Sidenote: 1._Tim._4.] - -[Sidenote: 2._Thess._2.] - -[Sidenote: 1. _Iohn_ .4.] - -[Sidenote: The holy virgin did not by & by beleeue the appearing of -the Angell.] - -When Christ first sent abroad his Disciples to preach the Gospell, he -said vnto them, =Matthew= 10. Be yée wise as Serpents, and simple as -Doues, beware of men: howe much more than ought we to take heede of -diuels? Christ prophecieth in the 24. of =Matthew=, that many false -teachers shall come in the latter daies, and shall shewe straunge -myracles to confirme their erroures, and therefore hée commaundeth -the faithfull, to be héedefull and circumspect, and not without cause -hée addeth: Beholde I haue tolde you before. Sainte =Paule= to the -Galathians the firste Chapter, saith in greate earnest vnto them, -that if an Angell come from Heauen, and preache vnto them any other -Gospell, hée shoulde be accursed. Euen so, if at this time spirites -appeare, and doe vtter any thinge repugnant to the Doctrine of the -Apostles and Prophets, they are to be reiected. The Apostle in his -firste Epistle and fourth Chapter to Timothie, dothe prophecie of -false teachers whiche shoulde come, and saithe, the spirit speaketh -euidently, that in the latter times some shall departe from the -faithe, and shall giue héede vnto spirits of errour and doctrines -of Deuils, whiche speake lies through hipocrisie, and haue their -consciences burned with an hote yron, forbidding to marrie, and -commaunding to absteyne from meates which God hath created to be -receiued with gyuing thankes of them whiche beléeue, and knowe the -truth. &c. By the worde (spirite) are vnderstoode false teachers, -whiche vaunt themselues of the spirite of God: But what cause is -there, why it may not be vnderstoode of suche wandring spirites, -which haue induced men to take in hande many things? In the seconde -Epistle to the Thessalonians, and the seconde Chapter, when certaine -affirmed the latter daye to be presente at hande, =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 Christe, by our assembling vnto him, that yée be not -sodenly moued from your intent, nor troubled, neither by spirits, -nor by word, nor by letter, as it were from vs, as though the day -of Christ were at hande. Let no man deceiue you by any meanes. -&c. Whiche wordes truly in my iudgement may also be verie aptly -vnderstood of those wandering spirites. Saint =Iohn= saith in his -first Epistle and fourth Chapter: Dearly beloued, beléeue not euery -spirit, but trie the spirits whether they are of God: for many false -prophettes are gone out into the world. Hereby shall ye knowe the -spirit of God. Euery spirit that confesseth that Iesus Christ is -come in the flesh, is of God, and euery spirite whiche confesseth -not, that Iesus Christ is come in the flesh, is not of God. &c. -Here 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 beleeue -them being aliue, much lesse ought we to credite them when they -are dead. And albeit that neyther Christe nor his Apostles, had so -diligently giuen vs warning, not to suffer our selues to be seduced -with myracles, and with the talke of spirits, yet notwithstanding, -daily experience teacheth vs to bee circumspect and warie in these -cases. For assoone as false teachers sée that they haue no testimonie -of Scripture to defende themselues withall, by and by they turne -themselues to spirites and visions, whereby they may confirme their -doctrine, which thing hath opened a large windowe to many errors. To -what inconuenience ambition, couetousnesse and enuie, hath brought -many of the Clergie, it is both well knowne by many examples, and it -hath also as it were by the way bene 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 and spirits? The holy Virgin is a famous -and notable example, that we shuld not rashly beléeue euery spirit. -For at what time yͤ Angell =Gabriel= appeared vnto her in a visible -shape, and saluted her, shewing her before of yͤ incarnatiō of the -sonne of God, she thought with her selfe, what maner of saluation -that should be, how this thing could come to passe, séeing shée had -knowne no man. Then at the last being enformed of the meanes by the -Angell, she said: Beholde the handmayd of the Lord, be it vnto me -according to thy word. Why then should we beléeue euery spirite, -especially those which teach things quite contrary to the word of God. - - - - -CHAP. IX. - - After what sort the faithful in the primitiue Church, - vsed themselues when they met with spirits. - - -I haue declared out of the word of God how good and godly men ought -to behaue themselues, when soeuer any spirites appeare vnto them. And -truly the auncient Christians behaued themselues after this sort. -For they were couragious and without feare, they gaue themselues to -godlinesse, and all good workes, they diligently auoyded all things -which were displeasing vnto God: and they were also very circumspect, -not to attribute too much vnto spirits and visions. - -[Sidenote: The signe of the Crosse.] - -[Sidenote: Tertullian.] - -[Sidenote: Hierome.] - -[Sidenote: Origen. &c.] - -[Sidenote: Athanasius.] - -It was a common custom amongst them, to blesse themselues with the -signe of the Crosse, when they mette 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, least that -the destroyer of _Egipt_ finde any place therein. =Origen= also, -=Epiphanius=, =Chrisostome=, and =Augustine=, write many thinges of -the vertue of the holie Crosse. S. =Athanasius= writeth in his booke -_De Humanitate verbi, eiusque corporali aduentu_. _Fol._67. In times -past (saith he) the diuels by vaine shewes, and mockerie, ensnared -men, abiding somtimes in wels, sometime in riuers, in stones, -and woods, and so by craftie deceytes, brought vnwise men into -sottishnesse. But nowe since Gods word 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. - -=Lactantius= writeth of the same in his fourth booke _Diuinarum -Institutionum_ 26. Chapter, and also throughout the 27. Chapter. He -saith that the diuel can haue no accesse vnto those, nor any wayes -hurt them, which signe their foreheads with the Crosse. He addeth -moreouer, that the Christians vsed this ceremonie in old time, in -casting out diuels and healing diseases. - -[Sidenote: Whether the bare signe of the Crosse haue anie force.] - -Not for that they ascribed such efficacie and force to the externall -signe of the Crosse, (for that were superstitious) but vnto the -Crosse, that is, to the merites of Christe, 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 diuels, 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 -commandement of God. The holy Fathers by the ceremonie that they -signed themselues with the Crosse, ment to testifie their confidence -in the crosse, that is, in the death of Christ Iesus, which -abandoneth all euill and mischiefe. The Diuell neuer a whit feareth -the Crosse, wherewith we signe our selues, nor yet those pieces and -fragments of Christes Crosse, which are shewed for reliques, but he -trembleth at the power and force of Christs death, by the which he -was conquered and ouerthrowne. If any man attribute too much vnto -ceremonies, he cannot be excused from superstition, which worthily -deserueth blame. - -[Sidenote: Coniurations against diuels.] - -We read more in the auncient writers, that they vsed exorcismes, or -coniurations in the primatiue Churche against diuels. - -[Sidenote: Tertullian.] - -You may read in =Tertullian= in his booke _De anima_, that vncleane -spirits haue oftentimes deceiued men, haue taken on them the persons -of others, and haue fained 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 word Hell, I haue shewed before) and so to -bring the beléefe of the latter iudgement of the resurrection of the -dead, into doubt and question. - -Moreouer, we reade that the olde Fathers haue cast diuels out of -men, and out of such places wherein by their rumbling, they haue put -many in horrible feare. Such an historie of Saint =Iohn= in =Abdias -Babylonius=, for the holy Apostles, and many godly men after them, -were endued with this grace from God, that they could cast out -vnclean spirits: which gift continued a long season in the Church, to -the great profit of the faithfull, but afterwards it ceased as other -miracles did also. It maketh vnto this purpose, that =Tertullian= -writeth in his =Apologetico=, =Fol.= 858. and 159. - -Thus we haue sufficiently séene after what sort the holy Fathers and -auncient christians behaued themselues when any spirits appeared vnto -them. - - - - -CHAP. X. - - That sundrie kindes of superstition haue crept in, - whereby men haue attempted to driue away spirits. - - -[Sidenote: 2._Thess._2.] - -[Sidenote: 1._Iohn_.4.] - -In proces of time, superstitions encreased more & more. =Paule= -complaineth, that in his time Antichrist beganne to practise his -ministerie of iniquitie, that many opinions and sects beganne to -spring vp. Saint =Iohn= writeth, that in his time, there were many -Antichristes. What maruel is it then, if afterwards, yea and that -verie quickly, diuers errours croape into the Churche, and multiplyed -excéedingly? - -[Sidenote: Augustine.] - -Sainte =Augustine= in his 22. booke _De ciuitate Dei_, and eighte -Chapter, after that hee hadde recited certaine miracles, whiche were -therefore shewed that men might beléeue in Christ, he setteth foorthe -this 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 which, perceiuing by the languishing of his -cattell and seruauntes, that his house was infected with the force -and rage of euill 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 praiers might giue place: one -of them went thither, and there offred the sacrifice of the bodie of -Christ, praying very earnestly, that the same disquieting of spirites -might cease, and by and by God had compassion, and it ceased. He had -giuen him of a friend of his, some parte of holy lande brought from -Hierusalem, where Christ being buried, rose againe the third day: -that earth he hung vp in his chamber, least any euill might happē -vnto him. But when his house was deliuered frō that trouble, he -deuiseth with himselfe what he might do with the saide earth, which -for reuerence sake, he would not kéepe any longer in his chamber. -&c. Héereby it is manifest, that superstition began immediatly, and -(as it hapneth alwaies) grewe bigger with great increase, as if one -shoulde roll foorthe snowe clodded togither, or as when huge lumpes -of snowe begin to fall down from the _Alpes_, all things on euery -side are filled with snowe. Shortly after menne began to praye, -and offer sacrifice for dead mennes soules, yea and that with a -good intention, as it may euidently appeare in many of the auncient -fathers. - -Afterwards when Bishops and parish Priests, did not onely not correct -olde superstitions, but also vppon a good meaning increase them, at -the last they grew to an infinite number. For when spirits appeared, -men called not vpon God through Christ only, but also vpon Saints, -forgetting that which S. =Paule= saith to the Romanes the tenth. (For -I wil let passe at this time all other arguments,) how shall they -call vpon him in whom they haue not beléeued? The Papists themselues -cannot deny, but that we must beléeue onely in God, and therefore he -onely is to be worshipped through his sonne. - -[Sidenote: The Aue Marie is no praier.] - -[Sidenote: _Ephe._1.] - -[Sidenote: _Iohn_.2.] - -[Sidenote: 1. _Timo._ 2.] - -Some write that it is a soueraign remedie to driue away diuels, if -we pray _Aue Maria_. Where by the way is to bee noted, that the -same salutation of the Angell is no prayer, but onely a gréeting, -and historicall narration, to witte, howe the Archangell =Gabriell= -tolde the Virgin =Mary= before of the Incarnation of Christ. But I -pray thée weigh the sense of the words, and whether though wilt or -no, thou must néedes say that these words conteine in them neither -asking, nor thankesgiuing, which are the parts of prayer. When the -Angell came vnto her, he saluted her, saying: χαῖρει, _i. -salue_, that is, God spéede, or reioyce (for as =Festus= saith, -the Gréeke and the Latin word haue one signification.) Then he -addeth further, full of grace, which is to be vnderstood passiuely, -(as they terme it in the schooles) for because God bestowed his -grace vpon her: for so the Angell himselfe expoundeth it, when he -saith afterwardes, that she had founde grace, that is, that God -is mercifull and louing towardes her. Those words may not be so -vnderstoode, as if she were the fountaine of grace (as some haue -expounded it) and that she hath grace of her selfe, and bestoweth it -vpon such as call vppon her, or speake vnto her with the salutation -of the Angell. For neyther the Gréeke worde, nor any other places of -the Scriptures admit this sense. The Apostle saieth to the Ephesians -the first Chapter, that God hath made vs his faithfull seruants, -deare by his grace through his beloued, that is, through Iesus -Christ. In the which saying, the same word is put, which the Angell -vsed in saluting the holy Virgine. It is written in the first Chapter -of saint =Iohns= Gospell in plaine wordes, that =Iohn Baptist= bare -witnesse of Christ with a loude voyce, and saide, 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 omit for breuities sake. The Virgin =Mary= her selfe saith, -the Lord hath done maruellous things vnto me. She setteth foorth the -grace of God, giuen vnto her from God, without any of her deserts. -For he neuer bestowed greater grace on any woman. And there is a -very great difference betwéen him that conferreth grace, and them -which receiue or obtaine grace. Grace is only to be sought at his -hands, who giueth grace, and not of them which themselues receiue -grace. A fewe yeares past, all men besought the Virgin for helpe, -hoping for more grace and succour of her than of Christ himselfe. The -Angell addeth further: Blessed art thou amongst women, that is, God -hath conferred more grace vnto thée, 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 her cousin =Elizabeth=, who -also saluted her. Vnto 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 Saint =Luke=, Chapter 1.) not because 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 her. You shall not finde in any allowed Authors, -that in the time of the Apostles and many dayes after, this greeting -was accounted as a prayer, or that any godly men did salute, and -call vpon the holy Virgin. Which thing I write not, because I would -bereaue the holy Virgin of hir honor, but least that against hir -will, we 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. 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 lay people, in whiche they -may sée all these things with their owne eyes. Indéede I denie not -but Spirites haue many times vanished away vpon the saying of =Aue -Marie=, but it was so doone, that men might therby be confirmed in -their superstition. - -[Sidenote: Holy Water.] - -But these men procéeding further, did coniure or consecrate water -with certain peculiar ceremonies, 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 -vaine sights. They also consecrated saulte, and taught, that whether -soeuer it were cast, it draue away spirites, and all deceites of -the diuil, yea and the diuel himselfe also. Moreouer, they coniured -with certain cerimonies and words, candles, palme, herbes, and other -creatures, to driue away fantasies (as they terme them.) They laide -these and such like things, as also the relikes of Saintes, in those -places wheras Spirits had bin séene or heard. They also bare men -in hande, that greate belles and sancebelles by their noise fraied -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 excellēt remedie -against spirits. Some vsed to burne a bundell of consecrated herbes, -that with the smoke therof they might chase away diuels. Many haue -their peculiar and straunge blessings against spirites. There haue -bene also many holy rites instituted by the commaundement of wandring -soules, as Masses for the dead, vigils, prayers, and tweluemonths -minds: as though the soules of godly men, being deliuered from all -trouble, were not immediately translated into eternall rest. And it -is also plaine by reading 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 sung for their sakes, for -they bare men in hand, that those had great and maruellous force to -redéeme them out of Purgatorie. - -[Sidenote: The order of Cistertians.] - -[Sidenote: Exorcists.] - -=Iohn Tritenhemius= writeth in his Cronicles of the Monasterie of -=Hirsgauium=, about the yeare of our Lorde 1098. =Henricus= the -fourth then being Emperour, that at such time as the order of the -=Cistertians= first began, 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, and that about .ix. of the clock at night they -returned again to the hill nere at hand, out of yͤ which they vsed -to come forth. At last a certaine Monke of the Abbey of _Limpurge_, -which stood not far from yͤ hil whence they issued, associating -certain other vnto him, came on a certain night to yͤ place of the -hil, & blessing himselfe with yͤ signe of yͤ holy Crosse, adiured -them in the name of the holy and vnseparable Trinitie, as they came -out of the hil, to declare vnto him who they were: vnto whom one of -the company made answer: we are (quoth he) no vain things, neither -yet liuing souldiers, but yͤ soules of earthly men, seruing in this -world vnder our prince, who not lōg since was slain in this place. -The armour, furniture, & horses, which were vnto vs instruments of -sinne while we liued, are euen now after our death, certaine signes -and tokens of tormentes. Whatsoeuer ye sée about vs, is all firie -vnto vs, although you nothing discerne our fire. When the Monkes -enquired whether they might be holpen by men, the spirit answered: we -may (saith he) be holpen by fasting and praiers: but chiefly by the -oblation of the bodie and blood of Christ, which thing we beséech you -do for vs. Assoone as he had so saide, all the whole rout of spirits -cried thrée times with one voyce: pray for vs, pray for vs, pray for -vs. And sodeinly withal, they séemed to be all resolued into fire, -yea and the hill it self, as if it had bin on fire, cast forth as it -were a great crashing and rushing of trées. They had in Churches a -peculiar order of them whom they called =Exorcists=, or Coniurers, -whose dutie was to coniure and driue away diuels, but they were not -so endued with that gifte, as the auncient Christians were, and -therfore they did but vaunt & boast of themselues. - -Afterwards certaine Monkes and Priests well séen in Magicall sciences -(for they were neuer without such trim men) tooke vpon them to -coniure and driue away euill spirits out of houses into woods & -desart places. They wroght maruellous and straunge things, and they -said that a spirit in the name of Saints, and by the vertue of their -coniuring and characters, was constrained to giue place whether he -would or not. Indéede the diuel giueth place, but he doth it as -enemies doo, which by flying chuse a more fit place to fight in, or -more apte to embushe themselues. That which Sathan doth, he doth it -willingly and of his owne accorde, that he might withdrawe men from -trusting in God onely, and driue them headlong into Idolatrie. Christ -and his Disciples cast out diuels, but they were loth and vnwilling -to depart. Moreouer they vsed to hang Saint =Iohns= Gospell about -their neckes, and carried about with 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 the appearing of soules separated from their bodies, -wherein amongst other things we reade, after what sort men should -prepare themselues, when any spirits appeare, howe they shall behaue -themselues in comming to them, in departing from them, in the place -where they appeare, and what questions are to be proposed vnto them: -touching which things I spake before, in the second part of this -Booke and second Chapter, where if you list you may finde them. - -I haue heard men which haue confessed themselues to haue bene 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, because they were perswaded, that it was good to stop all -spirits from méeting with them in a visible forme. - -But tell mée I pray thée whosoeuer thou art whiche doest so, by what -places of Scripture canst thou confirme those ceremonies? Where doth -Christ and his Disciples teach vs to expell the diuell (which is a -spirit, and therefore without any bodie) by bodily things? shewe -but one example, that they haue cast forth the diuel by this way or -means. If you bring out of the bookes of =Tobie=, that the heart -and liuer of the fish being laide on the coales, droue away the -diuel with the smell, we say that the same booke is not accounted -amongst the Canonicall scriptures: and moreouer that the same diuel -was rather vanquished by the praiers of =Tobias= and his wife, than -by any fumigation. Did Christ ordaine the holy Supper to this ende, -that thereby diuels should be cast out? Albeit that an euil spirit -doo faine to giue place, because of these things, yet he bringeth to -passe in the meane season, that superstition is more déeply rooted in -the hearts of men. - - - - -CHAP. XI. - - That spirites are not to bee driuen away by cursing and - banning. - - -[Sidenote: _Rom._ 8.] - -Here I cannot ouerpasse, that certaine doo vainly persuade -themselues, that spirites may easily be driuen away with cursing and -banning, for that (as they say) spirits approach neare vnto such as -pray, and do more egerly disturbe and vex them. Our Lord Iesus Christ -who can best tell how we should fight against the craft and subtiltie -of the diuel, teacheth vs in many places to pray continually, he -biddeth vs to pray in yͤ Lords praier, that we may be deliuered -from euil, calling Sathan by the figure κατά ἑζοχήν: -Euil it selfe, because he excelleth therein. Nothing can be more -acceptable and pleasing to the diuel, than when any man vseth cursing -and banning. He feineth that he is hereby driuen away, but in the -meane season he créepeth inuisibly into their bosomes. If you list ye -may driue away the diuel, in saying that he hath no place with you, -but his place is in Hell, and that he hath nothing to do with those -which put their only trust and confidence in Christ Iesus. For in -the eight Chapter to the Romanes in the beginning, it is said: Now -there is no condemnation vnto them, that are grafted in Christ Iesu, -who walke not according to the flesh, but according to the spirit. A -man may commaund the diuel to depart from him without any cursing or -banning. And that is also to be blamed, that certaine wicked and rash -men talke very beastly, and filthily with spirits, if they appeare at -any time vnto them. - -Some others, when spirits appeare vnto them, will by and by set on -them, and driue thē away with naked swords: and sometimes throw them -out of the windowes, not considering with themselues, that spirites -are nothing hurt with weapons. In the Grecian histories we reade, -that a certaine _Lacedemonian_ passing by a sepulchre in the night -season, when a spirit séemed to appeare vnto him, ranne towards it -thinking to run it through with his speare: saying: Whither fliest -thou, O thou soule which shalt twice die? Surely it is praise worthie -when a men méeting with a spirit is not afraid, but yet boldnesse -and rashnesse cannot be commended. If thy enemy, albeit he be very -weake be not to be despised, much lesse ought an enemy so mightie -and so craftie, to be neglected. There haue bene some who when they -would haue striken a spirit with their sworde, haue thought they haue -striken the featherbed, the diuel so mocked them. Others supposing -they had throwne 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 hurt spirits, haue wounded themselues, for their armes -and other members of their bodie haue neuer serued them after. We -must not vse a materiall sword against spirits and vaine shewes -(for it profiteth nothing) but we must vse the sword of the spirit. -They which will strike spirits and ghosts with a sword, indéed -σκιαμαχουσι, that is, fight with their owne shadow. In the booke of -=Iobe= the diuel is signified by =Leuiathan=, which careth not for -the speare, for he appeareth in diuers shapes, and cannot be put -to flight with pikes. The diuel is a spirit, he hath not bones and -flesh, but he only taketh on him a shape for a time. But in case -spirits which haue bodies do wander (that is, coniurers, priests, -whores, & whoremongers, which faine themselues to be spirites) there -can be no better coniuration inuented, than to bang them well with -a cudgell. For thou shalt not so much preuaile with these kindes of -diuels with words as with stripes. - -Hitherto 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 bee many which neuer chaunced on such things) let -them be thankful vnto God for so great a benefit, let them not be -rashe and bolde, nor desirous to sée such things, but rather let them -pray vnto God for them which are vexed with such euils. Let them not -doo, as they many times vse which were neuer greatly sicke: for they -féele not other mens griefes, and therefore they thinke they are -litle sicke, or that they counterfeit their sicknesse, vntill such -time as they themselues fall into some great and daungerous disease: -euen so God can cause them to sée spirites, which neuer sawe any -before, that afterwards they may be the more touched with other mens -griefes, and diligently pray for them. - - - - -CHAP. XII. - - After what sort we ought to behaue our selues, when we - heare straunge crackes, or when other forewarnings happen. - - -But nowe as concerning other matters, as in case any straunge crackes -and noyses be heard, or any rare and maruellous things happen before -the alteration of kingdomes (which we speake of before) what shall -we then doo? Surely we must not attribute too much vnto such things, -for they sometimes, yea and most commonly chaunce by the deceit of -the diuell, who hath a great pleasure to haue men muse night and -day on such matters, and to imagine before their eyes and mindes -many horrible things, that thereby they may fall into some gréeuous -sicknesse, and neuer be at rest. When such things happen indéed, -they ought to put vs in minde, that we casting from vs all these -things which displease God, should wholly consecrate our selues vnto -God, and so frame our selues, that at what houre soeuer he come, and -please to call vs out of this life, we should be readie for him euen -as he himselfe teacheth vs, and also endure patiently all vnfortunate -chances, how many soeuer happen vnto vs, knowing that they come not -by chance, but by the prouidence of God. - -[Sidenote: Plutarches Christian opinion.] - -=Plutarch=, albeit he be an Heathen writer, is of a sounde iudgement -(as me séemeth) concerning Monsters and wonders. For writing of -=Alexander= the great, in his booke _De vitis_, he saith; that there -happened certaine prognostications before his death, which sometimes -=Alexander= cared not for, but contemned them, and contrariwise, -sometimes he tooke smal and trifling things, as signes of euil lucke. - -[Sidenote: Valerius Maximus.] - -He addeth further, how dangerous a thing it is, to despise tokens and -signes sent from God vnto men, and on the other side, how pernitious -and hurtfull it is to be afraid of euery trifle, for as in all other -things, so is there a measure to be obserued herein. The same opinion -is he of, touching other wonders and miracles. For ye may reade in -the life of =Camillus=, that when he being Captain, had taken and -destroyed the _Veians_, he made a solemne vow, to translate the -Image of =Iuno= vnto _Rome_. And therefore he commaunded certain -men to take vp the Image: he offered sacrifice vnto the Goddesse, -and besought her that she would vouchsafe to follow him, and to be -fauourable vnto the Romanes, as other Goddes were which now dwelt at -_Rome_. The Image made him answere that she would goe with him. He -also writeth, that those men which noted and recorded these things, -report other such straunge matters, as that Images did sweate, that -they gaue great grones, that they turned away their faces, or hanged -down their heads: he saieth, that men whiche liued before his time, -gathered many suche examples togither, and that he himselfe hath -heard many maruellous things of men liuing in his time, which were -not by and by to be neglected and contemned: and yet mans infirmitie -is such, that it cannot attribute either too much or too little, vnto -those things without great daunger, for men obserue no measure, but -are either too superstitious and attribute ouer much to such matters, -or else do vtterly reiect and contemne them. And therefore the safest -way is, to be aduised, and to kéepe a meane in suche affaires. -=Valerius Maximus= confesseth in his first booke, that the very -Gentils themselues had many miracles and wonders happening among them -in great suspition, and that not without iust cause. True wonders -ought to stir vs vp from sléepe. A couragious horse goeth well inough -of his owne accorde, and yet if you do but make signe vnto him with a -wande, or put spurre vnto him, he will be more readier and 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 -séeme to hang ouer vs, we ought to bee the more stirred vp, to giue -our selues to praier, and to exercise godlinesse. The Gentiles if at -any time such forewarnings were shewed vnto them from heauen, did -institute certaine solemne praiers and processions to pacifie their -Gods: how much rather ought all Christian Princes and Magistrates, -Doctors and Preachers of our time, to bend themselues wholly herein, -when so euer plagues hang ouer our heads, that all men generally and -particularly shewe forth true repentance? - -[Sidenote: The conclusion.] - -Hitherto (I trust) we haue sufficiently shewed what we may thinke, -concerning visions and appearing of spirites, and other straunge -things which haue great affinitie and likenesse vnto them. And that -in times past, Doctors wrote and taught farre otherwise concerning -them, than the very 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 pointes of Christian doctrine, yea and -many excellent learned and godly men, haue at large opened the same -in their bookes which are now extant concerning such matters. - -And that I may conclude this my booke, I shall beséech all those, -for the glorie of God, that shall happen to reade it, that in case -they thinke I haue straied from the rule of the word of God, they -would fréely and friendly admonish me thereof, but if they know it be -agréeable to the word of God (as I trust it is) that then they suffer -not themselues to be ruled and mocked of iugling Monkes and Priests, -but rather giue God thankes for that great and vnspeakable benefit, -whereby he doth daily deliuer them out of great errors and feares, -and doth continually more and more bring his truth to light: let them -not so lose the raignes to their affections, that they reiect the -truth which they haue once acknowledged. - -The Senat and people of _Rome_ as stories witnesse, granted libertie -to the people of _Cappadocia_, when the stocke and issue of their -kings was vtterly extinct, to be frée, and Lords of themselues for -euer after. But the Nobilitie consulting on the matter, refusing -libertie which they coulde in no wise disgest, desired to haue a -King. The Romaines wondring héereat, gaue them leaue to choose whome -they would to be their King. Let not vs bée such fooles, but rather -let vs imbrace the libertie of our soules, whiche God doth daily -offer vnto vs by his word. - -Many Noble nations fighting couragiously, haue put themselues in -present daunger of life, to obtaine and kéepe this swéete eternall -libertie. How muche more ought the Christians to fight against the -subtiltie and deceit of the Deuill, least the libertie of our soules, -whiche is much more precious than the other, shoulde be opressed by -diuers errors and supersticions. - -Men sitting in darkenesse, desire the light very earnestly. Let not -vs therefore cast away light fréely offered vnto vs by God in this -Scriptures. We haue nothing here in earth more deare vnto vs, than -the libertie of our soules and consciences. Let vs not then (as -=Paule= saith,) withhold truth in vnrighteousnesse, let euery man of -what age soeuer he be, weigh with himself how fraile and brittle this -life is whiche God hath giuen vnto vs, and that wee must depart from -hence, sooner then we thinke for, and render an account to the iust -Iudge, of our faith, wordes, and déeds. - -Glorie and praise be vnto Almightie God for euer and euer, and I -beséech him to vouchsafe to stretch foorth his hande, to deliuer all -suche as are still entangled in superstition and errours, and to -graunt those whome he hath deliuered his heauenly grace, that they -be alwaies thankfull for so great a benefit, least they be wrapped -againe in the same mischiefe. - - -FINIS. - - - LONDON - Printed by Thomas - Creede. 1596. - - - - - - - -End of the Project Gutenberg EBook of Of Ghostes and Spirites, Walking by -Night, by Lewes Laveterus - -*** END OF THIS PROJECT GUTENBERG EBOOK OF GHOSTES AND SPIRITES *** - -***** This file should be named 51038-0.txt or 51038-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/1/0/3/51038/ - -Produced by Brian Wilsden and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Of Ghostes and Spirites, Walking by Night - And of Straunge Noyses, Crackes, and Sundrie Forewarnings, - Which Commonly Happen Before the Death of Men: Great - Slaughters, and Alterations of Kingdoms - -Author: Lewes Laveterus - -Translator: R. H. - -Release Date: January 25, 2016 [EBook #51038] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK OF GHOSTES AND SPIRITES *** - - - - -Produced by Brian Wilsden and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - - - - - - -</pre> - - -<div class="figcenter"> -<img src="images/cover.jpg" alt="Cover" width="500" height="754" /> -</div> - -<hr class="chap" /> - -<div class="transnote covernote"> -<p class="center" style="margin-top: 1em; margin-bottom: 1em;">The cover image -was produced by the transcriber and is placed in the public domain.</p> -</div> -<div class="transnote"> -<p>Transcriber's Notes.</p> -<p>Every effort has been made to produce this eBook as close to the -original as possible.</p> -<p>The Greek passages were very to hard to read, and every effort has been made -to reproduce them correctly.</p> -<p>The original book was printed in an Old English Black Letter type-face. The emphasized text -was printed in a normal but slightly smaller font, often italicised as well. In this eBook, -in order to make the book more readable and to maintain the emphasized words, I have adopted -a normal type-face for the main body of text and used a bold type-face, italicised as required.<br /></p> -<p>Typographical errors worth a special mention:</p> -<p>In the original "Table of Chapters", The Third Part, Chapter 7 is shown as Folio 199. -This should read Folio 195. This has been corrected.</p> -<p>Page 7: The original reads: 'Onocentanrus'. It should read: 'Onocentaurus'. This has been corrected.</p> -<p>Page 12: In the original: 'Paules Aegineta writeth'. It should read: 'Paulus Aegineta writeth'. -This has been corrected.</p> -<p>Page 38: Page incorrectly numbered. Page 34 should read Page 38. (Page number only). This has been corrected.</p> -<p>Page 42: Original reads: 'in the Countrey of <b><i>Rhetia</i></b>,'. It should read 'in the Countrey of -<b><i>Rhetia</i></b>),' missing closing bracket. This has been corrected.</p> -<p>Page 58: [Sidenote: The spirit of Athens.] Original reads: 'The spirit of Athen.]' It should -read: 'The spirit of Athens.]'. This has been corrected.</p> -<p>Page 115: The original reads: 'in the 16. of Ruke'. It should read: 'in the 16. of Luke' -This has been corrected.</p> -<p>Page 130: The original sidenote reads 'Actes .12.'. It should read: 'Actes.10.'. This has -been corrected.</p> -<p>Page 143: Original contains an isolated bracket:'life of Cimon, (as he is translated'. -Left as shown in the original as uncertain as to where the missing bracket should be.</p> -<p>Page 151: The original contains a reversed bracket: '(which many haue noted before mee (that many" -It should read: '(which many haue noted before mee) that many'. This has been corrected.</p> -<p>Page 196: Original reads: 'fault vpon his wife Eua,'. This should read: 'fault vpon his wife Eue,'. -This has been corrected. </p> -<p>Page 208: In the original the Opening bracket is missing. It should read: 'passiuely, (as they terme it in the schooles)'. -This has been corrected. </p> -<p>Page 208: in the original book, is incorrectly numbered as Page 107. This has been corrected.</p> -<p>The page numbers 194/195 and 198/199 have changed places in the original (only the numbers!). Corrected.</p> -<p>Page 30:The 'w<sup>t</sup>' appears to be purely the author's own abbreviation for the word 'with'.</p> - -</div> - -<hr class="chap" /> -<div class="chapter"> -<h1>OF<br /> -<span class="large">Ghostes and Spirites,</span><br /> -<span class="medium">Walking by Night</span>,</h1> -</div> - -<p class="center">And of straunge Noyses, Crackes, and sundrie<br /> -forewarnings, which commonly happen before<br /> -the death of men: Great slaughters,<br /> -and alterations of Kingdomes.</p> - -<p class="center"><span class="xxlarge">One Booke,</span></p> - -<p class="center">Written by <i>Lewes Lauaterus of Tigurine</i>.<br /> - -<span class="small">And translated into English by <i>R. H.</i></span></p> - -<div class="figcenter"> -<img src="images/i001.png" alt="" width="200" height="232" /> -</div> - -<p class="center"><span class="small">Imprinted at London by Thomas Creede.<br /> -1596.</span></p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_i" id="Page_i">[i]</a></span></p> - -<div class="figcenter"> -<img src="images/i002.png" alt="" width="500" height="117" /> -</div> - -<h2>To the Reader.</h2> -</div> - -<p><img class="drop-cap" src="images/i_bl.png" alt="B" width="150" height="155" /> -Eing desirous (gentle Reader) -to exercise my selfe with some -translation, at vacant times, and -seeing, that since the Gospell -hath been preached, this one -question, touching the appearing -of spirits and soules departed, hath not bin -much handled amongst vs, and therfore many, -otherwise well affected in religion vtterly ignorant -heerein, I thought it not amisse to take in -hand some good and learned Treatise concerning -this matter. Wherein as many haue both -learnedly, painfully, and religiously trauelled: -so amongst others, none in my iudgement hath -more handsomly & eloquētly, with more iudgment -& better method discoursed the same, thē -<b><i>Lewes Lauaterus</i></b>, Minister of Tigurine. Others -haue hādled it indeed wel, but yet <i>Nihil ad nostrā -hunc</i>, being either too short, or too long, or too -<span class="pagenum"><a name="Page_ii" id="Page_ii">[ii]</a></span> -darke, or too doubtful, or otherwise so cōfused, -that they leaue the Reader more in suspence in -the end, then they found him in the beginning. -As for Maister <i>Lauaterus</i> his discretion heerein, I -will no otherwise commend it, then to desire -the Reader to view, and iudge himself. For thus -much at the first sight he shall see: A cleare methode, -with a familiar and easie stile, the matter -throughly handled <i>Pro</i> and <i>Con</i>, on both sides, -so that nothing seemeth to be wanting, nor any -thing redounding. And if it be true that Horace -saith, <i>Omne tulit punctum, qui miscuit vtile dulci</i>, that -is, He winneth the prize, that ioyneth pleasure -with profit: I thinke this Authour may also in -this respect be pronounced <i>Victor</i>, and adiudged -to the best game. For he so intreateth this serious -and terrible matter of Spirits, that he now -and thē inserting some strange story of Monks, -Priestes, Friers, and such like counterfeits, doth -both very liuely display their falshood, and also -not a litle recreate his Reader: and yet in the end -he so aptly concludeth to the purpose, that his -histories seeme not idle tales, or impertinent vagaries, -but very truthes, naturally falling vnder -the compasse of this matter. And how profitable -<span class="pagenum"><a name="Page_iii" id="Page_iii">[iii]</a></span> -this his woorke is, those may best iudge, -which are most ignorant in this question, some -thinking euery small motion & noyse to be Spirites, -and some so fondly perswaded that there -are no Spirits, who being better enformed herein -by this Authour, I suppose will confesse his -work to haue done them some profit: if knowledge -be profitable, and ignorance discommodious. -And againe, those which being hitherto -borne in hande that mens soules returne againe -on earth, crauing helpe of the liuing, and haue -spent much of their substaunce on idle Monkes -and Friers, to relieue them, will confesse the like. -For when they shall see they haue bene falsely -taught, and that they were not the soules of men -which appeared, but either falshood of Monks, -or illusions of diuels, franticke imaginations, or -some other friuolous & vaine perswasions, they -will thinke it profitable to haue knowne the -truth, as well to auoid error hereafter, as to saue -their mony from such greedy caterpillers. Some -also which be otherwise well trained vp in Religion, -and yet not knowing what to thinke of -these matters, will not iudge their labour euill -imployed, nor the worke vnprofitable, wherby -<span class="pagenum"><a name="Page_iv" id="Page_iv">[iv]</a></span> -they may be brought out of doubt, and know -certainly what to beleeue. There be many also -euen now a dayes, which are hanted & troubled -with spirites, and know not howe to vse themselues, -who when they shall learne how a Christian -man ought to gouern himselfe, being vexed -with euil spirits, wil think it a very profitable -point of doctrine, that shal teach them to direct -themselues. Profitable therefore it is, and shalbe, -no doubt, vnto many, and disprofitable vnto -none, except perchance vnto popish Monks and -Priests, who are like hereby to lose a great part -of their gaines, which sometimes they gathered -togither in great abundaunce, by their deceitfull -doctrine of the appearing of dead mens soules. -But this their wicked and diuellish doctrine, togither -with all the patches and appendices therto -belonging, he so notably teareth and cutteth -in peeces, that I am well assured they shal neuer -be able to cobble and clout them vp again. And -this doth he with such a moderation of breuitie -and tediousnesse, that I may rightly say; He hath -said well, and not too much, and written truly, -and not too litle.</p> - -<p>Now as touching my translation, although I -<span class="pagenum"><a name="Page_v" id="Page_v">[v]</a></span> -haue not made him speake with like grace in -English, as hee dooth in Latine: yet haue I not -chaunged his meaning, nor altered his matter, -endeuouring my selfe rather to make thee vnderstand -what thou readest, then to smoothe -and pollish it with fine & picked words, which -I graunt others might haue done more exquisitely, -and perchaunce I my selfe also somewhat -better, if I would haue made thereof a study and -labour, and not a recreation and exercise. But -howsoeuer I haue done herein, verily good reader, -I trust thou wilt take in good part, which is -all that I esteeme: if any man shall mislike therof, -let him amend it. I trust it be sufficient to testifie -my good will to do thee good, and to let -thee vnderstand the Authours meaning.</p> - -<p class="right"> <i>Farewell.</i> -</p> - -<div class="figcenter"> -<img src="images/i003.png" alt="" width="500" height="85" /> -</div> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_vi" id="Page_vi">[vi]</a></span></p> - -<div class="figcenter"> -<img src="images/i004.png" alt="" width="500" height="95" /> -</div> - -<div class="chapter"> -<h2><span class="xlarge">To the right excellent and</span></h2> -</div> - -<p class="center"><b>most wise and vertuous Lord <i>Iohn Steigerus</i> Consull<br /> -<i>of the noble Common wealth of</i> Berna, <i>his good<br /> -Lord and Patrone</i>, Lewes Lauaterus<br /> -<i>of</i> Tigurine, <i>wisheth health</i>. -</b></p> - -<p><span class="pagenum"><a name="Page_vii" id="Page_vii">[vii]</a></span></p> - -<p><img class="drop-cap" src="images/i_ml.png" alt="M" width="150" height="158" /> -Any and diuers things are reasoned -vpon, both of the learned and -vnlearned, as wel of other matter, -as also of Spirites, which are seene -and heard, and make men afraid in -the night season, and in the day -time, by sea and by lande, in the -fields, woods, and houses: And likewise concerning -such straunge things which for the most part happen -before the death of certain men, especially great -Princes, and before notable innouations of Kingdomes -and Empires. Many which neuer sawe or -heard any of these things, suppose all that is reported -of them, to be meere trifles and old wiues tales: -for so much as simple men, and such as are fearefull -and superstitious, perswade themselues they haue -seen this or that, when indeed the matter is farre otherwise. -Againe, there are some, which assoone as -they heare of any thing, especially if it happen in -the night, they by and by thinke some spirite dooth -walke, and are maruellously troubled in minde, because -<span class="pagenum"><a name="Page_viii" id="Page_viii">[viii]</a></span> -they cannot discerne naturall things from spirites. -And some (chiefly those whiche hunt after -gaines, by the soules of dead men) affirme that the -most part of such things which are heard or seene, -are the soules of dead men, which craue helpe of -them that are liuing, to be deliuered out of the torments -of most cruell paine in Purgatorie. Many not -only of the common sort, but also men of excellent -knowledge, do maruell whether there be any spirits -or no, and what maner of things they are. Yea and -some of my familiar friends haue many times requested -me, to shew them my opinion concerning these -matters. Wherfore me seemeth it shall be worth my -laboure, if I declare briefly and plainly out of the -word of God, what we ought to iudge concerning -these things. For the Ministers of Gods Church can -take nothing more profitable in hande, than to instruct -the people of God purely and plainly, in such -necessary matters as come in question out of the -word of God, which is a lanterne (as the Psalmist -saith) vnto our feete, and a light vnto our pathes: -and to deliuer them from all errour and superstition, -and bring them out of all wauering and doubt. And -verily their studie & diligence is to be highly commended, -who for these fewe yeares ago, haue set -forth certaine bookes drawne out of the scriptures, -written in the Germaine tongue against sundrie errours: -and theirs likewise who in these our dayes -by writing of bookes do teache, instruct, and confirme -the rude and vnlearned people. For amongst -many other excellent benefits, which God our heauenly -Father hath bestowed vppon mankinde, this -<span class="pagenum"><a name="Page_ix" id="Page_ix">[ix]</a></span> -also is a great and most liberall gift, that in this latter, -and as it were old age of the world, he hath brought -to light by the Art of Imprinting, aswel many other -good Authours, as also the holie scriptures of the -old and new Testament, written in diuers languages: -whereby he doth not onlie teach vs amply and -fully what to beleeue, and what to doo, but also -mightily subuerteth and quite ouerthroweth diuers -and sundrie errours, which by little and little -haue crept into the Church. Truly all such are verie -vngrateful towards God, which do not willingly -acknowledge this so notable a benefit.</p> - -<div class="sidenote">The diuision -or partes of -this booke.</div> - -<p>As touching this my treatise concerning Spirits, -and straunge wonders, I haue deuided it into three -partes for the more cleare vnderstanding therof. In -the first parte I shewe, that there are visions and spirits, -and that they appeare vnto men sometimes, and -that many & maruellous things happen besides the -ordinarie course of nature. In the second I discusse -what maner of things they are, that, is not the soules -of dead men, as some men haue thought, but either -good or euill angels, or else some secret and hid operations -of God. In the third I declare why God doth -somtime suffer Spirits to appear, and diuers forewarnings -to happen: and also how mē ought to behaue -themselues when they happen to meete with such -things. In these points or partes, the chiefest thing -wheron men vse to reason touching this matter, are -conteined. Now I mean to handle this matter, being -very obscure and intricate, with many questions, (I -trust) so plainly, & clerely out of the holy scriptures, -whereon we may surely stay our selues, out of the -<span class="pagenum"><a name="Page_x" id="Page_x">[x]</a></span> -anciēt fathers, allowed historiographers, and other -good writers, that those which are studious and louers -of Gods truth, may well vnderstand what may -be denied & thought of those apparitions, & other -straunge & maruellous matters. And I also trust that -euen our aduersaries also, (in case they wil lay their -affections aside, but a litle while) wil say that I haue -truly alleaged all their arguments, and confuted thē -without any railing or bitternesse. For my purposed -ende is according to the doctrine of Saint <i>Paule</i>, to -edifie and not to destroy.</p> - -<p>As touching diuinations, blessings, iuglings, coniurings, -and diuers kinds of sorcerie, and generally -of all other diuellish practises, certaine learned men -of our time haue written bookes, as <i>Gasper Pencerus</i>, -<i>Ioannes Viera</i>, <i>Ludouicus Mellichius</i>, and perchaunce -some others also, whose worke I haue not yet seene. -It is not long ago since <i>Ioannes Riuius</i> a man learned -and eloquent, published a booke in the latin toong, -entreating of spirites and superstition. In the which -booke albeit very briefly, yet doth hee as he is wont -in all things, very finely & eloquently intreat of this -matter, and of other foolishe superstitions. And albeit -that I do write more largely of this, yet was it not -my minde to gather togither al those thinges which -I could haue spoken and alleaged touching the same -matter: but only such as seeme the chiefest and most -especiall points, partly because I would not be tedious -to the reader, & partly also least my books shuld -grow vnto an ouer great quantity. I haue great hope -that <i>Ioachimus Camerarius</i>, that excellent man, who -readeth the auncient writers both greeks and latins, -<span class="pagenum"><a name="Page_xi" id="Page_xi">[xi]</a></span> -with exquisite iudgemēt, and hath great experience -in all things, will shortly write learnedly & at large -of this matter, and also of others like vnto it. For -so muche hee seemeth to promise in his preface to -<i>Plutarches</i> Booke, <i>De defectu oraculorum, & figura, -& consecrata Delphis</i> (wherin he handleth the nature -and operatiōs of diuels) and also in other of his writings. -I for my parte had once written this my treatise -in the vulger tong, and now bicause I trust it shal -be also profitable to other men, I haue translated it -into latin, adding certaine things thereto.</p> - -<div class="sidenote">The dedication.</div> - -<p>This my booke which I haue with great labour -and study gathered out of other mēs writings I present -& offer vnto you (most noble consul) according -to the ancient fashion & custome: not for that I suppose -you haue any neede of my teaching, touching -these things which are herein hādled. (For I am not -ignoraunt, vnder what teachers you haue atteined -vnto true learning, and how you haue and do continually -read ouer sundry good authors with perfect -knowledge in many tongues.) But partly that -I might purchase credit and authoritie vnto this my -booke with those men, vnto whome your goodnes, -godlinesse and constancie (which you haue alwaies -hitherto euermore shewed, and yet do shewe, in setting -forth true religiō, & mainteining good lawes) -is throughly knowne: and partly that I might shew -my selfe in some respecte thankfull vnto you. For -your honour hath bestowed many benefits on me, -whom you onlie knowe by sight, and vppon other -Ministers of the Church, wherby ye haue so bound -me vnto you, that I shall neuer be able to make any -recompence.</p> - -<p><span class="pagenum"><a name="Page_xii" id="Page_xii">[xii]</a></span></p> - -<p>Wherefore I most earnestly beseech you, not to -refuse this signe and token of my good wil, be it neuer -so simple: but rather to vouchsafe, whē ye haue -leisure from the laboure and toile of the common -wealth, to reade ouer this my booke: for I haue -good hope it will not seeme vnpleasaunt vnto you -& others in the reading, as wel for the plaine order -I vse therin, as also for the sundrie and manifold histories -in it recited.</p> - -<p>Almightie God, who hath so blessed you with -his heauenly gifts, that for them, (albeit very yong) -you haue aspired vnto the highest degree in your -noble citie and dominiō of <i>Berna</i>, vouchsafe to preserue -you in health, and increase and multiply his -good gifts in you. My Lords & brethren the ministers -of <i>Tigurin</i>, and also your old companion master -<i>George Grebelius</i>, that excellent man in lerning, vertu, -and nobilitie, hartily salute your Lordship. From -<i>Tigurin</i> in the month of Ianuary, the year of Christs -Natiuitie. 1570.</p> - -<div class="figcenter"> -<img src="images/i006.png" alt="" width="500" height="85" /> -</div> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_xiii" id="Page_xiii">[xiii]</a></span></p> - -<div class="figcenter"> -<img src="images/i003.png" alt="" width="500" height="85" /> -</div> - -<h2>A Table of the Chapters of the three principall<br /> -<span class="small">parts, touching Spirits walking by Night.</span></h2> -</div> - -<p class="center"><span class="large"><i><b>Of the first part.</b></i></span></p> - -<table summary="Contents"> -<tr> -<td class="tdl2">Concerning certaine words which are often vsed in this</td> -</tr> -<tr> -<td class="tdl">Treatise of Spirites, and diuers other diuinations of things</td> -</tr> -<tr> -<td class="tdl">to come. Chapter.1.</td><td class="tdr"><a href="#Page_1">Folio.1.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Melancholike persons and madde men, imagining things</td> -</tr> -<tr> -<td class="tdl">which in very deed are not. Chapter.2.</td><td class="tdr"><a href="#Page_9">Fol.9.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Fearefull men, imagine that they see and heare straunge</td> -</tr> -<tr> -<td class="tdl">things. Chap.3.</td><td class="tdr"><a href="#Page_14">Fol.14.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Men which are dull of seeing and hearing, imagine many</td> -</tr> -<tr> -<td class="tdl">things which in very deed are not so. Chap.4.</td><td class="tdr"><a href="#Page_16-1">Fol.16.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Many are so feared by other men, that they suppose they</td> -</tr> -<tr> -<td class="tdl">haue heard or seene spirits. Chap.5.</td><td class="tdr"><a href="#Page_21-1">Fol.21.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Priests and Monkes fained themselues to be spirits: also</td> -</tr> -<tr> -<td class="tdl">how <i>Mundus</i> vnder this colour defiled <i>Paulina</i>, and <i>Tyrannus</i></td> -</tr> -<tr> -<td class="tdl">abused many noble and honest matrons. Chap.6.</td><td class="tdr"><a href="#Page_23">Fol.23.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2"><i>Timotheus Aelurus</i>, counterfeiting himselfe to be</td> -</tr> -<tr> -<td class="tdl">an Angell, obteined a Bishoppricke: foure Monkes of the</td> -</tr> -<tr> -<td class="tdl">order of Preachers, made many vaine apparitions at <i>Berna</i>.</td> -</tr> -<tr> -<td class="tdl">Chapter.7.</td><td class="tdr"><a href="#Page_28-1">Fol.28.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Of a counterfaite and deceiuing spirite at <i>Orleaunce</i> in</td> -</tr> -<tr> -<td class="tdl"><i>France</i>. Chap.8.</td><td class="tdr"><a href="#Page_37">Fol.37.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Of a certaine parish priest at <i>Clauenna</i>, which fained him </td> -</tr> -<tr> -<td class="tdl">selfe to be our Lady, and of an other that counterfeited himselfe</td> -</tr> -<tr> -<td class="tdl"> to be a Soule, as also of a certaine disguised Iesuit Frier.</td> -</tr> -<tr> -<td class="tdl">Chapter.9.</td><td class="tdr"><a href="#Page_41-1">Fol.41.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">That it is no maruell if vaine sightes haue bene in olde</td> -</tr> -<tr> -<td class="tdl">time, neither yet that it is to be maruelled at, if there be any at -<span class="pagenum"><a name="Page_xiv" id="Page_xiv">[xiv]</a></span></td> -</tr> -<tr> -<td class="tdl">this day. Chap.10.</td><td class="tdr"><a href="#Page_45">Fol.45.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">That many naturall things are taken to be ghostes.</td> -</tr> -<tr> -<td class="tdl">Chapter.11.</td><td class="tdr"><a href="#Page_49-1">Fol.49.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">A proofe out of the Gentiles histories, that ghostes do</td> -</tr> -<tr> -<td class="tdl">oftentimes appeare. Chap.12.</td><td class="tdr"><a href="#Page_53-1">Fol.53.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">A proofe out of the histories of the auncient Church, and</td> -</tr> -<tr> -<td class="tdl">of the writings of holy Fathers, that there are walking</td> -</tr> -<tr> -<td class="tdl">spirits. Chap.13.</td><td class="tdr"><a href="#Page_62-1">Fol.62.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">That in the bookes, set foorth by Monkes, are many ridiculous</td> -</tr> -<tr> -<td class="tdl"> -and vaine apparitions. Chap.14.</td><td class="tdr"><a href="#Page_65-1">Fol.65.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">A proofe by other sufficient writers, that spirits do sometime</td> -</tr> -<tr> -<td class="tdl"> -appeare. Chap.15.</td><td class="tdr"><a href="#Page_68">Fol.68.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Daily experience teacheth vs, that spirites do appeare to</td> -</tr> -<tr> -<td class="tdl">men. Chap.16.</td><td class="tdr"><a href="#Page_71-1">Fol.71.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">That there happen straunge wonders and prognostications,</td> -</tr> -<tr> -<td class="tdl">and that sodain noyses and cracks and such like, are heard</td> -</tr> -<tr> -<td class="tdl">before the death of men, before battail, and before some</td> -</tr> -<tr> -<td class="tdl">notable alterations and chaunges. Chap.17.</td><td class="tdr"><a href="#Page_77-1">Fol.77.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">It is proued by testimonies of holy scripture, that spirites</td> -</tr> -<tr> -<td class="tdl">are sometime seen and heard, and that other strange matters</td> -</tr> -<tr> -<td class="tdl">do often chaunce. Chap.18.</td><td class="tdr"><a href="#Page_85-1">Fol.85.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">To whom, when, where, and after what sort, spirits do</td> -</tr> -<tr> -<td class="tdl">appeare, and what they do worke. Chap.19.</td><td class="tdr"><a href="#Page_88">Fol.88.</a></td> -</tr> -<tr><td> </td></tr> -<tr><td> </td></tr> -<tr> -<td class="tdc"><span class="large"><i><b>The Chapters of the second part.</b></i></span></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">The opinion or beleef of the Gentils, Iewes, and Turks,</td> -</tr> -<tr> -<td class="tdl">concerning the estate of soules seperated from their bodies.</td> -</tr> -<tr> -<td class="tdl">Chapter.1.</td><td class="tdr"><a href="#Page_98">Fol.98.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">The Papists doctrine touching the soules of dead men,</td> -</tr> -<tr> -<td class="tdl">and the appearing of them. Chap.2.</td><td class="tdr"><a href="#Page_102">Fol.102.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">What hath followed this doctrine of the Papists,</td> -</tr> -<tr> -<td class="tdl">concerning the appearing of mens soules. Chap.3.</td><td class="tdr"><a href="#Page_110-1">Fol.110.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Testimonies out of the word of God, that neither the -<span class="pagenum"><a name="Page_xv" id="Page_xv">[xv]</a></span> -</td> -</tr> -<tr> -<td class="tdl">soules of the faithful, nor of infidels, do walke vpon the</td> -</tr> -<tr> -<td class="tdl">earth after they are once parted from their bodies. Chapter.4.</td><td class="tdr"><a href="#Page_114">Fol.114.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Testimonies of the auncient Fathers, that deade mens</td> -</tr> -<tr> -<td class="tdl">soules parted from their bodies, doo not wander here</td> -</tr> -<tr> -<td class="tdl">vppon earth. Chap.5.</td><td class="tdr"><a href="#Page_116-1">Fol.116.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">A confutation of those mens arguments or reasons,</td> -</tr> -<tr> -<td class="tdl">which affirme, that dead mens soules do appeare. And first,</td> -</tr> -<tr> -<td class="tdl">that is answered which certaine do alleage, to wit, that</td> -</tr> -<tr> -<td class="tdl">God is omnipotent, and therefore that hee can worke</td> -</tr> -<tr> -<td class="tdl">contrary to the ordinary course of nature. Chap.6.</td><td class="tdr"><a href="#Page_123-1">Fol.123.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">That the true Samuel did not appeare to the Witch in</td> -</tr> -<tr> -<td class="tdl">Endor. Chap.7.</td><td class="tdr"><a href="#Page_127-1">Fol.127.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">A confutation of their arguments, which woulde haue</td> -</tr> -<tr> -<td class="tdl">Samuell himselfe to appeare. Chap.8.</td><td class="tdr"><a href="#Page_133-1">Fol.133.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Whether the Diuell haue power to appeare vnder the</td> -</tr> -<tr> -<td class="tdl">shape of a faithfull man? Chap.9.</td><td class="tdr"><a href="#Page_140-1">Fol.140.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2"><i>Moses</i> and <i>Elias</i> appeared in the Mount vnto</td> -</tr> -<tr> -<td class="tdl">Christ our Lorde: many haue beene raised from the dead both</td> -</tr> -<tr> -<td class="tdl">in bodie and soule, and therefore soules after they are</td> -</tr> -<tr> -<td class="tdl">departed, may returne on earth againe. Chap.10.</td><td class="tdr"><a href="#Page_145-1">Fol.145.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Whether the holy Apostles thought they sawe a mans</td> -</tr> -<tr> -<td class="tdl">soule, when Christ sodeinly appeared vnto them after</td> -</tr> -<tr> -<td class="tdl">his Resurrection. Chap.11.</td><td class="tdr"><a href="#Page_148">Fol.148.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Concerning the holy Fathers, Councels, Bishoppes, and</td> -</tr> -<tr> -<td class="tdl">common people, which say that soules doo visibly appeare.</td> -</tr> -<tr> -<td class="tdl"> Chap.12.</td><td class="tdr"><a href="#Page_151-1">Fol.151.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Whether soules doo returne againe out of Purgatorie,</td> -</tr> -<tr> -<td class="tdl">and the place which they call <i>Limbus puerorum</i>.</td> -</tr> -<tr> -<td class="tdl">Chapter.13.</td><td class="tdr"><a href="#Page_155-1">Fol.155.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">What those things are which men see and heare: and first</td> -</tr> -<tr> -<td class="tdl">that good Angels do sometimes appeare. Chap.14.</td><td class="tdr"><a href="#Page_159-1">Fol.159.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">That sometimes, yea and for the most part, euill angels</td> -</tr> -<tr> -<td class="tdl">doo appeare. Chap.15.</td><td class="tdr"><a href="#Page_163">Fol.163.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Of wondrous monsters, and such like. Chap.16.</td><td class="tdr"><a href="#Page_164-1">Fol.164.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">That it is no hard thing for the diuell to appeare in diuers</td> -</tr> -<tr> -<td class="tdl">shapes, and to bring to passe straunge things.</td> -</tr> -<tr> -<td class="tdl"> Chap.17.</td><td class="tdr"><a href="#Page_167">Fol.167.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Diuels do sometimes bid men do those things which are</td> -</tr> -<tr> -<td class="tdl">good, and auoyde things that are euill: sometimes they tell</td> -</tr> -<tr> -<td class="tdl">truth, and for what cause. Chap.18.</td><td class="tdr"><a href="#Page_171-1">Fol.171.</a></td> -</tr> -<tr><td> </td></tr> -<tr><td> </td></tr> -<tr> -<td class="tdc"><span class="large"><i><b>The Chapters of the third part.</b></i></span></td> -</tr> -<tr><td> </td></tr> - -<tr> -<td class="tdl2">God by the appearing of Spirits doth exercise the faithfull,</td> -</tr> -<tr> -<td class="tdl">and punish the vnbeleeuers. Chap.1.</td><td class="tdr"><a href="#Page_175">Fol.175.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">What the cause is that in these our dayes, so fewe spirites</td> -</tr> -<tr> -<td class="tdl">are seene or heard. Chap.2.</td><td class="tdr"><a href="#Page_183-1">Fol.183.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Why God doth suffer straunge noyses, or extraordinary</td> -</tr> -<tr> -<td class="tdl">rumblings to be heard before some notable alterations, or</td> -</tr> -<tr> -<td class="tdl">otherwise. Chap.3.</td><td class="tdr"><a href="#Page_186-1">Fol.186.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">After what sort they should behaue themselues, which</td> -</tr> -<tr> -<td class="tdl">see good or euill spirits, or meete with other straunge</td> -</tr> -<tr> -<td class="tdl">aduentures: and first how both Iewes and Gentiles behaued</td> -</tr> -<tr> -<td class="tdl">themselues in the like cases. Chap.4.</td><td class="tdr"><a href="#Page_187-1">Fol.187.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">How Christian men ought to behaue themselues when</td> -</tr> -<tr> -<td class="tdl">they see spirits, and first, that they ought to haue a</td> -</tr> -<tr> -<td class="tdl">good courage, and to be stedfast in faith. Chap.5.</td><td class="tdr"><a href="#Page_190-1">Fol.190.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">It behoueth them which are vexed with spirites to</td> -</tr> -<tr> -<td class="tdl">pray especially, and to giue themselues to fasting,</td> -</tr> -<tr> -<td class="tdl2">sobrietie, watching, and vpright and godly liuing.</td> -</tr> -<tr> -<td class="tdl"> Chap.6.</td><td class="tdr"><a href="#Page_193-1">Fol.193.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">That spirits which vse to appeare, ought to be iustly suspected:</td> -</tr> -<tr> -<td class="tdl">and that we may not talke with them, nor enquire</td> -</tr> -<tr> -<td class="tdl">any thing of them. Chap.7.</td><td class="tdr"><a href="#Page_195-1">Fol.195.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">Testimonies out of the holy Scripture, and one example -<span class="pagenum"><a name="Page_xvii" id="Page_xvii">[xvii]</a></span></td> -</tr> -<tr> -<td class="tdl">whereby it is prooued, that such kinde of apparitions are not</td> -</tr> -<tr> -<td class="tdl">to be credited, and that we ought to be verie circumspect in</td> -</tr> -<tr> -<td class="tdl">them. Chap.8.</td><td class="tdr"><a href="#Page_201-1">Fol.201.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">After what sort the faithfull in the primatiue church, vsed</td> -</tr> -<tr> -<td class="tdl">themselues, when they met with spirits. Chap.9.</td><td class="tdr"><a href="#Page_204-1">Fol.204.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">That sundry kindes of superstition haue crept in, wherby</td> -</tr> -<tr> -<td class="tdl">men haue attempted to driue away spirits. Chap.10.</td><td class="tdr"><a href="#Page_206-1">Fol.206.</a></td> -</tr> -<tr><td> </td></tr> -<tr> -<td class="tdl2">That spirites are not to bee driuen away by cursing and</td> -</tr> -<tr> -<td class="tdl">banning. Chap.11.</td><td class="tdr"><a href="#Page_214">Fol.214.</a></td> -</tr> -<tr> -<td> </td></tr> -<tr> -<td class="tdl2">After what sort we ought to behaue our selues, when we</td> -</tr> -<tr> -<td class="tdl">heare straunge cracks, or when other forewarnings happen.</td> -</tr> -<tr> -<td class="tdl"> Chapter.12.</td><td class="tdr"><a href="#Page_216-1">Fol.216.</a></td> -</tr> -</table> - -<p class="center"><span class="large"><i>F I N I S.</i></span></p> - -<div class="figcenter"> -<img src="images/i003.png" alt="" width="500" height="85" /> -</div> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_1" id="Page_1">[1]</a></span></p> -<div class="figcenter"> -<img src="images/i002.png" alt="" width="500" height="117" /> -</div> - -<h2><img src="images/i007.png" alt="" width="60" height="40" /> -<span class="xlarge">The first parte of this</span><br /> -<span class="small">Booke, concerning Spirits walking by night.<br /> -Wherin is declared, that Spirits and sights<br /> -<i>do appeare, and that sundry strange and<br /> -monstrous things doo<br /> -happen</i>.</span></h2> -</div> - -<h2>CHAP. I.</h2> -<p class="center"><b>Concerning certaine wordes whiche are often vsed in this<br /> -Treatise of Spirits, and diuers other diuinations of things<br /> -to come.</b> -</p> - -<p><img class="drop-cap" src="images/i_tl.png" alt="T" width="150" height="160" /> -O the intent, that those men which occupie -themselues in reading of this my -Booke, and especially in perusing of other -auncient writers, may the better -vnderstand euery thing, I will at the -first enteraunce briefly expounde those -things which shall séeme to concern the -proprietie of words and termes vsed in -this my Treatise of Spirits.</p> - -<div class="sidenote">Spectrum</div> - -<p><b><i>Spectrum</i></b>, amongst the Latines doth signifie a shape or -forme of some thing presenting it selfe vnto our sight.</p> - -<p><b>Scaliger</b> affirmeth, that <b><i>Spectrum</i></b> is a thing which offereth -it selfe to be séene, either truly, or by vaine imagination. -The Diuines take it to be a substance without a bodie, -which being heard or séene, maketh men afraide.</p> - -<div class="sidenote">Visum.</div> - -<p><span class="pagenum"><a name="Page_2" id="Page_2">[2]</a></span></p> - -<p><b><i>Visum</i></b>, signifieth an imagination or a certaine shewe, -which men being in sléepe, yea and waking also, séeme in -their iudgement to behold: as we read of Brutus, who saw -his owne angell. <b>Cicero</b> in his first booke Acadm, quest. -writeth, that <b><i>Visum</i></b>, amongst the Grecians is called -<span class="gktext">φαντασία</span>, -a fantasie, or vaine imagination.</p> - -<div class="sidenote">Visio.</div> - -<p>Also the Latines call those things <b><i>Visiones</i></b>, which the - -Grecians name <span class="gktext">φαντασίας</span>. -</p> - -<div class="sidenote">Terriculamenta.</div> - -<p><b><i>Terriculamenta</i></b>, are vain visions or sights, which make -men afraide. The Latines also call it <b><i>Terriculum</i></b>, because it -bréedeth feare.</p> - -<div class="sidenote">Phantasma.</div> - -<div class="sidenote"><i>Mat.24.</i></div> - -<div class="sidenote"><i>Marke 6.</i></div> - -<p>That which S. Matth. 24. and Marke 6. call <span class="gktext">φαντασμα</span> - -Erasmus doth translate it -<b><i>Spectrum</i></b>, but the old -interpreter vseth the Gréeke word.</p> - -<div class="sidenote">Phasma.</div> - -<p><span class="gktext">φασμα</span> in like manner doth signifie an elfe, a sighte or -vaine apparition. <b>Suidas</b> maketh a difference betwéene -<b><i>Phantasma</i></b> and <b><i>Phantasia</i></b>, saying, that <b><i>Phantasma</i></b> -is an imagination, an appearance or sight of a thing which is not, as -are those sightes which men in their sléepe do thinke they -sée: but that <b><i>Phantasia</i></b>, is the séeing of that onely which is in -very déede.</p> - -<div class="sidenote">Pneuma.</div> - -<div class="sidenote"><i>Luk.24.</i></div> - -<p><span class="gktext"> πνεῦμα</span> is taken in Luke 24. chapter, for a spirite or vaine -imagination. Howbeit most commonly some other word is -ioyned vnto it, if it bee put for an euill spirite: as -<span class="gktext">πνεύματα -πλανά πονηρα.</span> - -The Gentiles (as S. Augustine and other Fathers -doo testifie) supposed that the soules of men became -<b><i>Dmones</i></b>, that is, good or euil angels: which if they had done -well, then were they called <b><i>Lares</i></b>, that is priuate gods: -but if they haue done euill, then were they named <b><i>Lemures</i></b>, -or <b><i>Larue</i></b>, bugs and Elues. But if it were doubted whether -they had liued well or ill, then were they called <b><i>Manes</i></b>. -Apuleius and other old writers affirme, that <b><i>Genij</i></b> and -<b><i>Lares</i></b> were all one.</p> - -<div class="sidenote">Lares.</div> - -<div class="sidenote">Prstites.</div> - -<p>It was supposed (as <b>Festus</b> witnesseth) that <b><i>Lares</i></b>, were -the soules of men, or else infernall gods. <b><i>Lares</i></b> were called -<b><i>Prstites</i></b>, because they made all things safe with their eies: - -<span class="pagenum"><a name="Page_3" id="Page_3">[3]</a></span> - -that is, they saued and preserued all things.</p> - -<div class="sidenote">Hostilij.</div> - -<p>And Authors affirme, they were called <b><i>Hostilij</i></b>, for that they were -supposed to driue away enemies. Neither were they thought to beare rule -only in priuate houses, & in crosse méeting waies, but also to defend -Cities. They were likewise worshipped priuately in houses, and openly -in the high wayes. As touching those that were called <b><i>Lares</i></b>, you -may read more in Anthonius Constantius, of Fauentia his -Commentaries, and in Ouid.lib.5.Fastorum.</p> - -<div class="sidenote">Genius.</div> - -<p><b><i>Genius</i></b> (say the Grammarians) is the naturall god of euery place, of -euery thing, or of euery man when we are borne, as it is written, we -haue two <b><i>Genij</i></b>, whereof the one encourageth vs to doo well, the other -to doo euill. <b><i>Genius</i></b> (saith <b>Censorinus</b>) is a god in whose -gouernance euery man doth liue, so soone as he is borne: either because -hée taketh care for our begetting, or that he is engendred with vs, or -else that he taketh charge and defence of vs when we are begotten. Sure -it is, he is called <b><i>Genius, gignendo</i></b>, that is, of begetting.</p> - -<div class="sidenote">Penates</div> - -<p><b><i>Penates</i></b> likewise are domesticall gods. <b>Macrobius</b> affirmeth, -that they are gods by whom we onely breathe, by -whom we enioy this body, and by whom we possesse the reason -of our mindes. <b>Nonius</b> saith, <b><i>Lemures</i></b> are spirites walking -by night, and terrors rising of pictures of mē & beasts. -Other say, that <b><i>Lemures</i></b> are euil and hurtfull shapes which -appeare in the night, yea and that they be the soules of those -that make men black and blew, called after that name.</p> - -<div class="sidenote">Vmbr.</div> - -<p>Some men call the ghosts of all dead things by yͤ name -of <b><i>Lemures</i></b>. Thus saith <b>Apuleius</b>, Of those <b><i>Lemures</i></b>, he -that hath care of his posteritie, and inhabiteth the house -with a peaceable and quiet kinde of rule, was called <b><i>Lar -familiaris</i></b>, god of the house. And be cause among the people -of olde time, as they counted <b><i>Lares</i></b> good, so they supposed -<b><i>Lemures</i></b> to be naught, therefore to driue them away, they -did sacrifice vnto them.</p> - -<p><span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span></p> - -<div class="sidenote">Lemures.</div> - -<p>Some other affirme, that <b><i>Lemures</i></b> are soules which -tarry about the bodies. <b>Porphyrius</b> calleth them the wandring -soules of men departed before their time, as it were <b><i>Remures</i></b>, -taking their name of <b>Remus</b>, whose soule folowed -his brother <b>Romulus</b>: who to the intent he might pacifie -them, instituted feastes called <b><i>Lemuria</i></b>.</p> - -<div class="sidenote">Laru.</div> - -<div class="sidenote">Ceriti.</div> - -<p><b>Seruius</b> writeth, that <b><i>Vmbr</i></b> were called <b>L<i>aru</i></b>: and -they called dead mens soules by the name of <b>V<i>mbr</i></b>. Of -<b>L<i>aru</i></b> men are called <b>L<i>aruati</i></b>, that is to say, frantike men, -and such as are vexed with spirits. Who also as (<b>Nonius</b> -witnesseth) are called <b><i>Ceriti</i></b>.</p> - -<div class="sidenote">Manes.</div> - -<p><b>Seruius</b> saith, that mennes soules are called <b><i>Manes</i></b>, -at suche time as departing from their bodies, they are -not yet passed into other bodies. And he iudgeth that they -are so called by the figure <span class="gktext">ἁντίφρασις</span>, -(whiche is when one speaketh by contraries) of the olde adiectiue <b><i>Manus</i></b>, that -is good, because they were nothing lesse than good. For -the auncient people supposed, that <b><i>Manes</i></b> were infernall -gods, and therefore did they number them amongst their -euil gods, and pacified them with sacrifice, least they should -hurt them. Some affirme that <b><i>Manes</i></b> are indéed infernall -gods, but yet good: whereof commeth <b><i>Mane</i></b>, which signifieth -good, and <b><i>Dii Manes</i></b>, as if you would say, good and prosperous -gods, and therof also is said <b><i>Immanes</i></b>, for, not good.</p> - -<p>Some other suppose, that soules separated from the bodies, -were called after this name: Wherby we sée the auncient -monuments of tumbes haue bene dedicated to <b><i>Diis Manibus</i></b>, to the infernall gods: -In the which opinion <b>Apuleius</b> -was, as we said a little before.</p> - -<p>There are some that iudge <b><i>Manes</i></b>, to be the very same, -that the old people called <b><i>Genii</i></b>, and that there were two of -these <b><i>Manes</i></b> assigned vnto mens bodies, euen immediately -after their begetting, which forsake them not whē they are -dead, but continue in the graues after the bodies are consumed. -For the which cause, those men who defaced Monuments, - -<span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span> - -were thought to doo wrong vnto the gods called -<b><i>Manes</i></b>. The soothsayers called as well the celestiall as the -infernall gods by the name of <b><i>Manes</i></b>, and that because they -beléeued (as <b>Festus</b> doth write) that all things did <b><i>manare</i></b>, -that is, were deriued from them. Other thinke they were -so called <b><i> manando</i></b>, of flowing, because the places betwéen -the circle of the Moone and the earth, from whence they -come, are full of soules.</p> - -<div class="sidenote">Mani.</div> - -<p><b><i>Mani</i></b> are deformed creatures, as <b>Festus</b> saith: and also -vgly shapes, wherwith nursses make children afraid.</p> - -<div class="sidenote">Mormo.</div> - -<p><span class="gktext">μορμω</span>, - -is a woman with a face almost of a monstrous fashion: -hereof it is taken for a heg: as also -<span class="gktext">μορμοιλύκειον</span>, -doth signifie a terrible sight, a spirit, or an elfe. <b>Nicephorus</b> saith -in his Ecclesiasticall history, that a woman vsing to walke -by night, is called by the name of <b>Gilo</b>.</p> - -<div class="sidenote">Lami.</div> - -<p><b>L<i>ami</i></b> were supposed of the auncient people to be women -hauing eies to put out or in at their pleasure, or rather -certaine shapes of diuels, which taking on them the shewe -of beautifull women, deuoured children and yoong men, allured -vnto them with swéete inticements.</p> - -<p><b>Philostratus</b> in his booke <b>Appollonio</b>, writeth a maruellous -history or fable of one <b>Menippus</b>, beloued of an hegge. -The same authour writeth, that <b>L<i>ami</i></b> are called of some -men <b>L<i>aru</i></b>, spirits walking by night: and <b>L<i>emurei</i></b>, night -spirits of horrible shapes: and of many <b><i>Empusa</i></b>, ghoasts of -variable fashion: and that nursses so named them to make -their children afraide.</p> - -<p><b>Chrysostomus Dion</b> writeth, that in the inmost part of -<b><i>Affrike</i></b> are certain wild beasts, hauing the countenance of -a woman, which in like manner are called <b>L<i>ami</i></b>: and he -saith that they haue their paps and al the rest of their breast -so faire as any Painters wit can deuise, which being vncouered, -they deceitfully allure men vnto them, and when -they haue taken them, doo forthwith deuoure them.</p> - -<div class="sidenote">Lami of -Hier chap.4.</div> - -<p>In the fourth chapter of the Lamentations of <b>Hieremie</b>, - -<span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span> - -it is saide: <b><i>Lami nudauerunt mammas suas</i>, <i>&c.</i></b> <b>Apuleius</b> -writeth, that <b><i>Lami</i></b> are things that make Children affraide.</p> - -<div class="sidenote">Striges.</div> - -<p><b><i>Lami</i></b> are also called <b><i>Striges</i></b>. <b><i>Striges</i></b> (as they say) are -vnluckie birdes, which sucke out the blood of infantes lying -in their cradles. And hereof some men will haue Witches -take their name, who also are called <b><i>Volatic</i></b>, as <b>Festus</b> -writeth.</p> - -<div class="sidenote">Gorgones.</div> - -<p>The name of <b><i>Gorgon</i></b>, was inuented to make children afraid: -for they say these <b><i>Gorgons</i></b> are rauening spirites, such -as men faine <b><i>Lami</i></b> to be.</p> - -<div class="sidenote">Incubi.</div> - -<div class="sidenote">Succubi.</div> - -<p><b><i>Ephialt</i></b>, and <b><i>Hyphialt</i></b>, -that is, <b><i>Incubi</i> & <i>Succubi</i></b>, (which we -call Maares) are night spirits or rather Diuels, which leape vpon men -in their sléepe. The Phisitians do affirme, that these are nothing else -but a disease.</p> - -<div class="sidenote">Empusa.</div> - -<p><b><i>Empusa</i></b>, is an apparition of the Diuel, or a spirit which -sheweth it selfe vnto such as are in misery, chaunging his -shape into diuers formes, and for the most part appeareth at -noone time. Read more hereof in <b>Suidas</b>.</p> - -<div class="sidenote">Dicelon.</div> - -<div class="sidenote">Hecata.</div> - -<p><b><i>Dicelon</i></b>, is so called because it is sent to make men afraid: those -kinds of terrors the Grecians call <b><i>Hecata</i></b>, as <b>Apollonius</b> -writeth, because <b>Hecate</b> or <b>Proserpina</b> is the cause of -them, who therefore is called -<span class="gktext">βριμώ άπὸ - τοῦ βριμᾷν</span>, -that is of terrifying, and that by reason that terrours by night were thought to -be stirred vp by her.</p> - -<div class="sidenote">Acco.</div> - -<div class="sidenote">Alphito.</div> - -<p><b>Plutarchus</b> writeth, that <b><i>Acco</i></b> -and <b><i>Alphito</i></b>, were monstrous -women, by naming of whome, mothers kept their -children in awe, and made them feare to do euil.</p> - -<div class="sidenote">Telchinnes.</div> - -<p><b>Cardanus</b> calleth these Diuels which kéepe vnder the -earth, and many times kill men as they are vndermining, -by the name of <b><i>Tilchinnes</i></b>. Men vsing witchcraft, and such -as are possessed with a Spirit, and out of their wits, are called -amongst the Grecians, <span class="gktext">τελχῖνες</span>. -</p> - -<div class="sidenote">Pan.</div> - -<div class="sidenote">Faunus.</div> - -<p>Of these sort are those monsters, halfe like men, and -halfe like beastes, whiche men say are founde in woods, - -<span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span> - -and oftentimes haue appeared vnto men. It is saide, that -<b><i>Panes</i></b> and <b><i>Fauni</i></b>, are all one, hauing their nether parts -like vnto Goates féete.</p> - -<div class="sidenote">Satyri.</div> - -<div class="sidenote">Sileni.</div> - -<p>And menne saye, that <b><i>Satyri</i></b>, are almost lyke vnto -men: And those whiche are of full age are called <b><i>Sileni</i></b>.</p> - -<div class="sidenote">Onocentaurus.</div> - -<p><b><i>Onocentaurus</i></b>, is a beast of a straunge fashion, which is -reported to be like a man in the vpper part, and downward like an asse.</p> - -<div class="sidenote">Onosceli.</div> - -<p><b><i>Onosceli</i></b>, as it is written in <b>Plutarche</b>, are Diuels, hauing -legges like vnto asses.</p> - -<div class="sidenote">Hyppocentaurus.</div> - -<p>The olde people imagined, that <b><i>Hippocentauri</i></b>, were -creatures, who before were like to men, but the hinder -parts had the similitude of horses.</p> - -<div class="sidenote">Sphinx.</div> - -<p>And they do faine, that <b><i>Sphinx</i></b> is <b><i>Animal</i></b> - -<span class="gktext">ανθροπομορφον</span>, - -a beast of the similitude of a man.</p> - -<div class="sidenote">Scilla.</div> - -<div class="sidenote">Harpy.</div> - -<p><b><i>Scilla</i></b>, and <b><i>Harpy</i></b>, are rauening Diuels, with faces -like vnto maydens.</p> - -<div class="sidenote">Triton.</div> - -<div class="sidenote">Nereides.</div> - -<div class="sidenote">Syrenes.</div> - -<p>As touching men liuing in the Sea, as <b><i>Tritones</i></b>, <b><i>Nereides</i></b> -and <b><i>Syrenes</i></b>, who as the auncient people affirmed, had -faces like vnto men. Reade <b>Gesnerus</b> in <b><i>Historia Aquatilium</i></b>, -where he intreateth of them. For he prooueth out of -many Authors, that there are founde Monsters in the -Sea, hauing shapes and countenaunces somewhat like -vnto men.</p> - -<p>Some of these Monsters which are indéede, bee of the -kinde of Apes, and some are onely fabulous, or false: yet -notwithstanding, it may be, that the Diuell doth deceiue -men vnder the formes of them.</p> - -<p>Thus much concerning tearmes, which we must vse -in this our Treatise of Spirits or Visions.</p> - -<p>Hereunto haue I adioyned straunge happes, and foretokens, -which for the most part chaunce before great matters. -And therefore I knit them vnto these, because they -haue great resemblance vnto them.</p> - -<p><span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span></p> - -<div class="sidenote">Portentum.</div> - -<p>For vaine imaginations also appeare vnto our sights: armed -men as it were are seene on earth, or in the aire: and -other such like shapes, voyces, noyses, crackes, and such -like. But as touching the very words, <b><i>Portentum</i></b> is that -which foresheweth some thing to come, as when straunge -bodies appeare in the aire, or blazing starres, or thunder in -faire weather, or whirlewindes do chaunce. <b>Festus</b> saith, -that albeit <b><i>Portentum</i></b> be a naturall thing, yet it happeneth -sildome, and doth betoken some thing to come to passe after -a certaine season.</p> - -<div class="sidenote">Ostentum.</div> - -<p><b><i>Ostentum</i></b>, is some straunge thing, which sheweth some -thing to come to effect speedily. They giue the like examples -of them both.</p> - -<div class="sidenote">Prodigium.</div> - -<p><b><i>Prodigium</i></b>, is a thing which albeit it often chaunce by -course of nature, yet notwithstanding it doth alwaies betoken -some euill thing, being called <b><i>Prodigium</i></b>, as it were of -<b><i>porro agendum</i></b>, to be done afterward.</p> - -<div class="sidenote">Monstrum.</div> - -<p><b><i>Monstrum</i></b>, is that which hapneth against nature, as -when any thing is brought foorth hauing members belonging -to an other kinde: the which is also called <b><i>Promonstrum</i></b>, -as who should say, <b><i>Porro aliquid monstrans, siue monens</i></b>, -that is, shewing or warning some thing to happen afterward. -Notwithstanding these termes are many times confounded -togither, and taken in one signification, and that -because they respect one ende, that is, to tell before or giue -warning of things to come. The vaine visions wheron we -here intreat, appertaine nothing to naturall philosophers, -neither 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 chance -which standeth by naturall reason, it doth not properly belong -vnto this matter which we haue in hand. But letting -these things passe, we will by Gods helpe and aide come -nearer to the matter it selfe.</p> -</div> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span></p> - -<h2>CHAP. II.</h2> -</div> - -<p class="center"><b>Melancholike persons, and mad men, imagine many things<br /> -which in verie deed are not.</b></p> - -<p><img class="drop-cap" src="images/i_ts.png" alt="T" width="150" height="164" /></p> - -<div class="sidenote">Some men -deny there are Spirits.</div> - -<p>Here haue bin very many in al ages, which -haue vtterly denied that there bee any spirits -or straunge sightes. The Philosophers -of <b>Epicurus]</b> sect, did iest & laugh at all those -things which were reported of them, and -counted them as fained and counterfeyt, by -the which only children and fooles, and plaine simple men -were made afraide. When <b>Cassius</b>, who was an <b>Epicurian</b>, -vnderstood by <b>Brutus</b>, that he had séene a certaine vision, he -(as <b>Plutarch</b> doth testifie) indeuoured to attribute the matter -vnto naturall causes. We read in the 23. chapter of the - -<span class="sidenote"><i>Act.</i>23.</span> - -Actes of the Apostles, that the Sadduces did not beléeue -there should be any Resurrection of the dead, and that they -denied there were any spirites or angels: Yea and at this -day, many good & godly men beléeue those things to be but -tales, which are talked of too and fro concerning those imagined -visions: partly because in all their life, they neuer -sawe any such, and partly or rather especially, because in -time past men haue bin so often deceiued with apparitions, -visions and false miracles done by Monkes and Priestes, -that now they take things yͭ are true, to be as vtterly false. -Whatsoeuer the cause is, it may be proued, by witnesse of -many writers, and by daily experience also, that spirites -and strange sightes do sometime appeare, and that in very -déed many strange and maruellous things do happen. -True it is, that many men do falsly perswade themselues -that they sée or heare ghoasts: for that which they imagine -they sée or heare, procéedeth either of melancholie, madnesse, -weakenesse of the senses, feare, or of some other perturbation: -or else when they sée or heare beasts, vapors, or -some other naturall thing, then they vainly suppose, they - -<span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span> - -haue séene sightes I wotte not what, as hereafter I will -shewe particularly by many and notable examples.</p> - -<p>There is no doubt, 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 cannot be -denied, but that straunge sightes, and many other such lyke -things, are sometimes heard and also séene.</p> - -<div class="sidenote">Sundry imaginations -of -melancholike -persons.</div> - -<p>And first it cannot be denied, but that some men which either by -dispositions of nature, or for that they haue susteined great miserie, -are now become heauie and full of melancholy, imagine many times with -themselues being alone, miraculous and straunge things. Sometimes they -affirme in great soothe, that they verily heare and sée this or that -thing, whiche notwithstanding neither they, nor yet any other man did -once sée or heare. Which thing we sometimes sée by experience to be -true in those men, which be troubled with great headache, or subiect -to other diseases of the bodie, or cannot take rest in the night, or -are distraughted of their wittes. Those which dwell with suche kinde of -men, when they here them tell such absurd tales, such straunge things, -and such maruellous visions, albeit they pittie their vnfortunate -estate, yet can they not many times containe themselues from laughing. -<b>Aristotle</b> in his booke <b><i>de rebus mirandis</i></b>, writeth of a -certaine man distraught of his wittes, who going into the Theatre -of <b><i>Abydos</i></b> a Cittie of <b><i>Asia</i></b>, when no man was therein, and there -sitting alone, by clapping of his hands, signified that he liked as -well euery thing there, as if some Comedie or Tragedie had bin notably -set foorth on a stage. The verie lyke Historie hath <b>Horace</b>, in -his second booke of Epistles, of a certain man, who comming into the - -<span class="sidenote">Theatrum a place to behold plaies and pastimes in.</span> - -Theatre at <b><i>Argos</i></b>, behaued himselfe -euen as the other man did: And when his kinsfolke through the helpe of good Phisitians, had restored -him to his right wittes againe, he was very angry with them, saying, -<span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span> -that he neuer liued more pleasantly than while he was beside himselfe. - -<b>Atheneus lib.</b> 12. writeth of one <b>Tresilaus</b>, whose -braines were so distempered, that he verily supposed all the ships -which arriued at Port <b>Pirus</b>, to be his owne: he would number -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 bene owner of all wherewith they were laden. The same man affirmed, -that in all the time of his madnesse he liued a verie pleasant life, -vntill the Phisitian had cured him of his disease. I myselfe haue séene -<span class="sidenote">Iohannes Sertorius.</span> -a man, <b>Iohannes Leonardus Sertorius</b> by name, whom very honest -and graue men, which knew him well, would testifie to be a godly man, -which was throughly perswaded with himselfe, that hée could prooue -our Religion which we now professe, to be true and Catholike, euen by -a miracle from heauen as sometime <b>Helias</b> did. He desired the -Magistrates of certain Countries to call togither their Papists, and -Protestants: for he was readie (he sayd) to shewe this miracle, and in -case he did it not openly before them all, he refused not to sustain -any kynd of punishment. The lyke reason is also of other men whiche are -besides themselues: for they take on them maruellous things, either -because they haue mused long time on some matter conceiued in their -minds, as cunning Artificers oftentimes doo: or because they haue bin -long weried with sicknesse, or else because they loue extremely. You -shall finde some that imagine themself as it were armed with horns of -<span class="sidenote">Ste. Ludouic. Cliu. li 17. ca.2 antiquitat.</span> -an Oxe: other appeare to themselues to be erthen vessels, and therfore -they wil shun euery thing for feare they be broken.</p> - -<div class="sidenote">Galen de locis -affectis. Libro de Simtomatum -diff. chap.3</div> - -<p><span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span></p> - -<p>Of such an one writeth <b>Galene</b>, <b><i>De locis affectis</i> -<i>lib.</i>3.<i>cap.</i>6.</b> and also <b><i>lib.</i>4.<i>cap.</i>1</b>. Other suppose themselues -dead, other thinke themselues 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 yͭ are taken with frenzie * -and namely, of one <b>Theophilus</b> a Phisitian, who in other things -was wise, and coulde dispute wel and perfectly knowe euery man: yet -notwithstanding, hee thought there were certain minstrels did haunt -that corner of his house where he vsed to lye, and that they tuned -their pypes and played on them euery daye: And hée verily thoughte, -that he sawe them, some sitting, and some standing, and in such sorte -continually pyping without intermission, that they ceased at no time, -neither in the day, nor in the night. And therfore he neuer ceased to -crie, and to commaunde his seruants to driue them out of his doores. -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 mind the imaginations which he conceiued of the tediousnesse -of the minstrels.</p> - -<div class="sidenote">Paulus Aegineta.</div> - -<div class="sidenote">Licanthropia.</div> - -<div class="sidenote">Augustine vppon -Genesis.</div> - -<p><b>Paulus Aegineta</b> writeth in his thirde booke and xv. -chap. that those that are taken with <b><i>Licanthropia</i></b> (which -is a kynde of madnesse) leape out of their houses in the -night, in all things imitating the nature of wolues, and -that vntill it waxe day, they kéep about the graues of dead -men. Moreouer, somtimes the diuel (enemie to mankinde) -so deceiueth men, that they séeme vnto them selues to bée -beastes. Whereof Augustin writeth <b>In Genesin ad litteram -lib.7.cap.11</b>. they which are bitten with madde Dogges are -<span class="sidenote">Hidrophobia.</span> -afraide of water. This disease they call <b><i>Hidrophobiam</i></b>: -out of which <b>Aegineta lib.5.cap.3.</b> reporteth, that they which -are troubled with this disease, looking on the water, and -béeing broughte vnto it, flée from them soone: other vtterly -refuse all kind of moisture: and that there are some -<span class="sidenote">Rufus.</span> -which barke like Dogges, and bite them that come vnto -them. <b>Rufus</b> shewing the cause of their feare, saith that -they suppose they sée in the water the shadowe of the Dog -which bitte them.</p> - -<div class="sidenote">Ephialtes the -maare.</div> - -<p><span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span></p> - -<p><b><i>Ephialtes</i></b>, which the Phisitions call the Maare, is a disease -of the stomacke, concerning which, reade <b>Paulus Aegineta -li.3.cap.6</b>. Many which are taken with this disease, -imagine that a man of monstrous stature sitteth on them, -which with his hands violently stoppeth their mouth, that -they can by no meanes cry out, and they striue with their -armes and hands to driue him away, but all in vain. Some -led with vaine fantasie, thinke him who oppresseth them, -to créepe vp by little and little on the bed, as it were to deceiue -them, and anon to runne downe. They séeme also to -themselues to heare him. This disease is called by an other -name <span class="gktext">πνιγαλίον</span> -and <span class="gktext">πνιγἁμων</span>. -</p> - -<div class="sidenote">Madmen.</div> - -<p>Madde men which haue vtterly lost the vse of reason, -or are vexed by Gods permission, with a Diuell, whome the Gospell calleth -<span class="gktext">δαιμονιζομἁνους</span>, -doo maruellous thinges, talke of many visions and diuers other matters. Their -sight deceiueth them, in so much as they mistake one man -for another: which thing we sée by experience, in Bedleme -houses where madde and frantike men are kept. We read -that <b>Aiax</b> tooke the matter so gréeuously, when <b>Achilles</b> -armour was adiudged vnto <b>Vlisses</b>, that becomming mad -through griefe, and drawing out his sworde, he set vpon -herds of swine, 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, thinking one of them to be <b>Agamemnon</b>, the other -<b>Vlisses</b>, 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 againe to -himselfe, for very shame he slew himselfe. It hath many -times chaunced in battaile, that the souldiers falling into -great fury, their captaines haue bene forced to take away -their armour, because by rage they tooke their own felowes -for enemies, and began to set on them violently.</p> - -<div class="sidenote">Tertullian.</div> - -<p><b>Tertullianus</b> saith thus: Those which are mad sée one -man in an other, as <b>Orestes</b> sawe his mother in his sister, -<b>Aiax</b> beheld <b>Vlisses</b> in an heard of swine, -<b>Athamas</b> and <b>Agaue</b> -wilde beastes in their owne children, &c. -</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span></p> - -<h2>CHAP. III.</h2> -</div> - -<p class="center"><b>Fearefull men, imagine that they see and heare straunge -things.</b></p> - -<p><img class="drop-cap" src="images/i_tl.png" alt="T" width="150" height="160" /> -Hat whiche we haue hitherto spoken -concerning melancholicke men, and -men out of their wits, may also be vnderstood -of timorous and fearefull men. -For if any man be timorous by nature, -or subiect to feare through great daungers, -or by some other wayes, he also -imagineth straunge things which indéed -are not so, especially if he haue in him any store of melancholy. -<span class="sidenote">2.<i>Pet.</i>3.</span> -Women, which for the most part are naturally -giuen to feare more than men, (for which cause S. <b>Peter</b> in -his first Epistle speaking of the dutie of married folks, calleth -them the weaker vessell,) do more often suppose they -sée or heare this or that thing, than men doo. And so do yoong -women, because commonly they are afraide. If when men -sit at the table, mention be made of spirites and elues, many -times women and children are so afraide that they dare -scarce go out of doores alone, least they should meete with -some euill thing: and if they chaunce to heare any kinde of -noise, by and by they thinke there are some spirites behinde -them, such vaine perswasions they haue. A cowardly souldiour -iudgeth his enemies to be more in number than they -are: the noyse of a leafe being mooued so affrighteth him -(which thing God in his lawe threatneth his people of <b><i>Israel</i></b>, -except they do their duties) that he betaketh himself to -his héeles: if he but heare a woodspeck with his bill beating -on a trée, he straight thinketh the enemy readie to leape on -his shoulders: yea if he heare but a mouse moue, by and by -his heart is in his hose. These and such like things neuer -trouble a stout and couragious souldier.</p> - -<p><span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span></p> - -<p>And yet sometimes in the chase, lustie souldiers flying away -from their companie, are so troubled in minde, that -they thinke their friends enemies, and cannot tell in the -world where they are, and whither they go: all the which -commeth by feare.</p> - -<div class="sidenote">Plutarche.</div> - -<p><b>Plutarche</b> in his booke<b><i>De sera numinis vindicta</i></b>, reporteth -a maruellous and notable historie, of one called <b>Bessus</b>: -who after he had murthered his father, hid himselfe a -long season. But on a time as he went to supper, espying -a swallowes neast, with his speare be thrust it downe: and -when those which supped togither with him, misliked and -abhorred his cruelty (for we like not those men that trouble -little birdes and other beastes, because we iudge them austere -and cruell) he answered: haue they not (saieth hée) -falsly accused me, a great while crying out on me, that I -haue slaine and murthered my father. Those which were -present, being striken with great admiration, reported -these his words to the king, who immediately caused him -to bee tormented, and examining the matter diligently, at -the last found him guiltie, and punished him as a manquiller -of his owne father. Hereof ye may gather what feare -can doo: the swallowes coulde not speake, and yet he perswaded -himselfe that they vpbrayed him with murthering -his father. Euen so many through feare, imagine that they -heare and sée many thinges whiche in déede are méere -trifles.</p> - -<div class="sidenote">Theodoricus -imagining -that he seeth -Symmachus.</div> - -<p><b>Procopius</b> in the beginning of the warres of <b><i>Italie</i></b>, declareth, -that as <b>Theodoricus</b> satte at meate, after he had -put to death <b>Boethius</b> and <b>Symmachus</b> his sonne in lawe, -a fishes head being brought before him, he sawe in it the -countenance of <b>Symmachus</b> looking horribly, which byting -the nether lip with lowring eyes séemed to threaten him, -wherewith the King being sore abashed, fell into a gréeuous -sicknesse, wherof he afterwards died. Yea feare if it be - -<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span> - -vnmeasurable maketh vs to abhorre those thinges, which -otherwise should be comfortable vnto vs. The apostles of -<span class="sidenote">Matth.14.</span> -our Lord Iesus Christ may be examples hereof. 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 -affraide, and as S. Luke saith, they verily supposed they -<span class="sidenote">Luke.24.</span> -sawe a Spirit, when in déede 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: handle -me and sée: for a spirit hath not flesh and bones as ye sée I -haue. They through great ioy could not beléeue it, but maruelled -at it. Héere thou séest, by feare it came to passe, that -the Disciples supposed yͤ Lord him self to haue bin a ghost. -And therfore 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 such were. -<span class="sidenote">Stout and coragious men seldom see any Spirits.</span> -They which are of stout and hautie courage, frée from all -feare, seldome times sée any spirits. It is reported of the -Scithians, a warlike natiō dwelling in mountains (from -whom it is thought the Turkes take their originall) that -they neuer sée any vaine sightes of spirits. Authors write -that Lions are not feared with any bugs: for they are full -of stomacke and deuoide of feare.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_16-1" id="Page_16-1">[16]</a></span></p> - -<h2>CHAP. IIII.</h2> -</div> - -<p class="center"><b>Men which are dull of seeing and hearing, imagine many<br /> -things which in verie deed are not so.</b></p> - -<div class="sidenote">Pro.23.</div> - -<p><img class="drop-cap" src="images/i_tl.png" alt="T" width="150" height="160" /> -Hey whiche are weake of sight, are manye times in suche sorte -deceyued, that they beholde one man in steade of an other. Poare-blinded men -whome the Gréekes call -<span class="gktext"> Μὑοπες</span>, -whiche can not -<span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span> -sée any thing, except it be verie neare their eyes (as for the -most part students are, which night and day turne ouer -their bookes) are so much 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 -oare séemeth to be broken in the water: and a tower foure - -<span class="sidenote">Dronken men see straunge things.</span> - -cornered, a farre off sheweth to be rounde. Those which -drinke wine immoderately, in such sort that their eyes begin -to waxe dimme, and stare out of their heads, like hares -which haue bin caried hanging on a staffe a mile or twaine, -sée things farre otherwise than sober men doo. They suppose -they sée two candles on the table, when there is but -one: desiring to reach the potte, they put their hand amisse.<span class="sidenote">Euripides.</span> -In <b>Euripides</b> Tragedie named <b>Bacchis</b>, -<b>Pentheus</b> affirmeth, -that he seeth two Sunnes and two citties of <b><i>Thebes</i></b>: -For his braines were maruellously distempered. It is a -common saying, that if wine haue the victorie, all things -seeme to haue turned vpside downe: trées to walke, mountaines -to be moued, and riuers to run against the head, &c. -<b>Salomon</b> exhorteth all men from drunkennesse, in his prouerbs, -cap.23. shewing what discommodities ensue therof, -and amongst other thinges he saith thus: Thy eyes shall -sée straunge (to wit) visitions and maruellous apparitions. -For as timorous men imagine miraculous things, euen so -doo drunken 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, that haue séene this or that vision, they -haue beheld this or that wonder, when as indéed they are -vtterly deceiued. For in case they had returned home in -due season, and not ouercharged themselues with too much -wine, no such thing had appeared vnto them. For indéede -their eyesight had not bene blinded. Doth it not often come -<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span> -to passe, that when men are once throughly warmed with -wine, they mistake one for another, of whom they thought -they were abused in word or déede, and violently flie on -them with weapon? The place before alleaged out of <b>Salomon</b>, -may also be vnderstood to this purpose: Thy eyes -shall sée straunge (to wit,) women, to lust after them. For -experience teacheth vs that men being drunke, assaie to rauish -matrones and maidens, which being sober they would -neuer once think vppon. Wine immoderately taken, is -the nurse of rashe boldnesse and filthie lust.</p> - -<div class="sidenote">Some see -themselues.</div> - -<p><b>Aristotle</b> writeth, that some men through the féeblenesse -of their sight, beholding in the aire neare vnto them (as it -were in a glasse) a certaine image of themselues, suppose -they sée their owne angels or soules: and so as the Prouerbe -is, they feare their owne shadow. Although men in -obscure and darke places can sée nothing, yet do they not (I -pray you) imagine they sée diuers kindes of shapes and colours. -And we many times suppose those things which we -sée, to be farre otherwise than indéed they are.</p> - -<p>It is well knowne, a mans sight may be so deceiued, -that he verily thinkes that one deuoureth a sword, spitteth -out money, coales, and such like: that one eateth bread, and -spitteth foorth meale: one drinketh wine, which after runneth -out of his forehead: that one cutteth off his fellowes -head, which afterwardes he setteth on againe: and that a -Cocke séemeth to drawe after him a huge beame of timber, -&c. Moreouer it may be brought to passe by naturall -things, as by perfumes and such like, that a man would -sweare in earnest, that all men sitting at the table with -him, haue no heds at all, 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 indéed it is a mere deceit, or a plaine -iugling cast. Of which matter there be bookes commonly -<span class="sidenote">Hearing deceiueth.</span> -set abroad. The like reason is in hearing, & in the other senses. -Those men whose hearing is somewhat decaied, many -<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span> -times séeme in their owne imagination, to heare the noyse -of boysterous winde, or violent tempest, the sparkling of -fire, the roaring of waters sodeinly increased, singing and -sounding of instruments, and also the iangling of belles, -when as indeed these things are not so, but only chaunce by -default of hearing: for others which are conuersant with -them, hauing the right vse of hearing, do not heare any such -thing at all. Somtimes in very déed such things are heard, -as the crackling of wainscot walles, and such like, which -are naturall signes of some tempest shortly after ensuing.</p> - -<p>There are also certaine hollowe places, through the -which the winde whiszing, giueth a pleasant sound, as it -were through a pipe, much like vnto singing, so that men -wonder verie much thereat. We reade in writers of Philosophie, -that the very same also chaunceth in bankes of riuers, -which bende a little in compasse. Hearing is also deceiued -when we thinke we heare thunder, and it is indéed -<span class="sidenote">The sense of feeling is deceiued.</span> -but the rumbling of some Carte. There be many which -thinke they handle something, and yet are deceiued: If -men sicke of the ague, drinke wine of the best and swéetest -sorte, yet they thinke it is more bitter than Gall: if they -eate pottage neuer so good, yet they iudge it vnsauorie: -which thing commeth not of any faulte in the Cooke, but of -the mouth and stomacke whiche is distempered with sicknesse. -For vnto them which haue abundance of choller, all -things séeme bitter. And euen so it commeth to passe, that a -man supposeth he seeth, heareth, féeleth, or is felt of some -spirit, when indéed it is not so, and yet no man can perswade -him the contrary.</p> - -<div class="sidenote">VVeakenesse -of the sight -and feare.</div> - -<p>If feare and weaknesse of the sight and of other senses -méete togither, then men fall into strange and maruellous -imaginations, beléeuing things vtterly false, to be verie -true: Neither will they be brought from their owne opinions -by any meanes or reason.</p> - -<p><span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span></p> - -<p>We reade that not only perticular and priuate men, but -also whole armies of souldiers generally haue bene so deceiued, -that they haue verily thought their enemies hard at -their héeles, when as no man followed. And hereof haue -procéeded many horrible flightes in battaile.</p> - -<div class="sidenote">Cominus.</div> - -<p><b>Cominus</b>, a knight and diligent writer of histories, -in the ende of his first booke of the Acts of <b>Lewes</b> the II. -King of <b><i>Fraunce</i></b>, writeth, that when -<b>Charles</b> Duke of <b><i>Burgundie</i></b>, -with other Princes, had remooued their armie to -<b><i>Paris</i></b>, they vnderstood by their espials, that the next day the -king had determined to set on them with all his power of -men. Wherefore the next day <b>Charles</b> sent out certaine -horsemen to view his enemies: who comming foorth, by -reason that the element was somewhat darke, 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, which a far off shewed -as it had bene 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 -<span class="sidenote">King.4.</span> -of king <b>Achab</b>, the Moabites reuolted from <b>Ioram</b> his -sonne, wherefore he desired <b>Iosaphat</b> 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 armour. But -when they had set foreward verie earely in the morning -against their enemies, supposing in the rising of the -Sunne, the waters which God had miraculously brought -out to be redde, they said amongst themselues: Surely the -two Kings haue encountred togither, and eache haue destroyed - -<span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span> - -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 stead of bloud.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_21-1" id="Page_21-1">[21-1]</a></span></p> - -<h2>CHAP. V.</h2> -</div> - -<p class="center"><b>Many are so feared by other men, that they suppose they<br /> -haue heard or seene Spirits.</b></p> - -<p><img class="drop-cap" src="images/i_fl.png" alt="F" width="150" height="155" /> -Urthermore, it commeth to passe many -times that not only pleasant and mery -conceited men, but also spitefull and -malitious men, chaunging their apparell, -make others extreamely affraide. -It is a common custome in many places, -that at a certaine time of the yeare, -one with a nette or vizarde on his face -maketh Children affraide, to the ende that euer after they -should laboure and bee obedient to the Parentes, afterward -they tel them that those which they saw, were Bugs, -Witches and Hagges, which thing they verily beléeue, and -are commonly, miserably affraide. Howbeit, it is not expedient -alwayes so to terrefie Children. For sometimes -through great feare they fall into dangerous diseases, and -<span class="sidenote">Salomons pro.</span> -in the night crie out, when they are fast a sléepe. <b>Salomon</b> -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 -hand they shall be deuoured of Bugges, Hags of the night, -and such like monsters.</p> - -<p>Many times, pleasant & mery yong men, disguise themselues -like vnto Diuels, or ofe shroud themselues in white -shéetes to make other men affraide: with whome if simple -men chaunce to méete, 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 deceiue - -<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span> - -men with iests and toyes; for many examples might -be brought to shewe how euill some men haue sped hereby. -It is an vsuall and common thing that yoong men merily -disposed, when they trauell by the way, comming to their -Inne at night, tie ropes to the bed side, or to the couerlet -or garments, or else hide themselues vnder the bedde, and -so counterfeiting themselues to be Spirites, deceiue and -mocke their fellowes. It chaunced once at <b><i>Tigurin</i></b> where -<span class="sidenote">Daunsing Spirits.</span> -we dwel, that certaine pleasant yong men disguising themselues, -daunced about the Churchyard, one of them playing -on a béere with two bones, as it were on a drumme. -Which thing when certaine men had espied, they noysed it -about the citie, how they had séene dead men daunce, and -that there was great danger, least there should shortly ensue -some plague or pestilence.</p> - -<p>Moreouer, it is well knowne to all men, that harlots, -and whooremongers, haue practised their wickednesse a -long season vnder this cloake and pretence, perswading -their family, that walking Spirites haunt the house, least -they should bee taken with the déede dooing, and that they -might enioy their desired loue. Many times such bugges -haue bin caught by the magistrates, and put to open shame. -Théeues likewise vnder this colour haue many times robbed -their neighboures in the night time, who supposing -they heard the noyse of walking Spirits, neuer went about -to driue the théeues away. Touching this point, that an euil -Spirit, by means of naturall things which haue strange -vertues, can do maruellous things, by deceiuing mens senses, -I will at this present speake nothing.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span></p> - -<h2>CHAP. VI.</h2> -</div> - -<p class="center"><b>Priestes and Moncks fained themselues to be Spirites: also<br /> -how <i>Mundus</i> vnder this colour defiled <i>Paulina</i>,<br /> -and<i>Tyrannus</i> abused many noble and honest matrones.</b></p> - -<p><img class="drop-cap" src="images/i_ts.png" alt="T" width="150" height="164" /> -O these thinges may bee added, that there -haue bin in all ages certaine Priests, which -practising strange deuises, and giuing themselues -to Necromancie, haue bewitched foolish -men that highly estéemed them, to the -ende they might thereby encrease their riches, -and follow their lustfull pleasures. Touching which -matter, to the ende godly disposed men may be the more -héedfull, I will rehearse a fewe histories.</p> - -<div class="sidenote">Iosephus de -antiquitatib.</div> - -<p><b>Iosephus</b> a writer of histories, in his 18.booke and 4.chap. -of Antiquities, remembreth a notorious deed which hapned -at <b>Rome</b>, in the time of <b>Tyberius Cesar</b> vnder the pretence -of sacrificing to the goddesse <b>Isis</b>. I will record the historie -as it is translated by <b>Galenius</b>, a very learned man.</p> - -<div class="sidenote">Paulina and -Mundus.</div> - -<p>There dwelled at <b>Rome</b> a woman named <b>Paulina</b>, no -lesse renoumed for honestie of life, than for the nobilitie of -parentage: She was also very rich and excéeding beautful, -as one that was now in the floure of her age, and especially -adorned with the great vertue of chastitie, and married she -was to one <b>Saturnius</b>, a man worthie of such a wife. It -chaunced that <b>Decius Mundus</b>, a famous yoong knight, became -very much enamored with her: and because she was a -woman of greater wealth than that she might be won with -rewardes and money, so much the more was this louers -madnesse inflamed, in so much that he stuck not to proffer -her for one night .200000. groates. The Atticke groat and -the Romain peny are by common valuation all one. <b>Budeus</b> -accounteth one of them worth 8. Crusados: so this summe -according to his reckoning, amounteth to 26000. Florens.</p> - -<p><span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span></p> - -<div class="sidenote">Ruffinus.</div> - -<p>And yet not being able by these means to moue her constant -mind, bicause he could not endure the rage of his loue, -he determined, by abstinence and hunger to make an ende -both of life and loue togither. This determination was -not vnknowne to <b>Ide</b>, <b>Mundus</b> Fathers bondseruaunt, a -maide cunning in many artes, but such as were not to be -liked. She maruellously gréeued with the yoong mans wilfulnesse -in absteining frō meat, talking with him, by swéete -and flattring words began to encourage him, assuring him -that she would bring to passe, that he should at his pleasure -embrace <b>Paulina</b>. After that he had gladly condiscended to -her entreatie, she telleth him she must néedes haue fiftie -thousand groates to ouerthrow the Gentlewomans chastitie. -So putting the yoong man in good hope, and receiuing -as much mony as she required, because she wel knew <b>Paulina</b> -could not be wonne with mony, she deuiseth a new way -to deceiue her. Vnderstanding therefore that she was maruellously -addicted to the worshipping of <b>Isis</b>, she inuenteth -these meanes: She talketh with some of <b>Isis</b> Priests, and -hauing receiued sure promise of them to kéepe all things -secrete, and (which is most effectuall) hauing shewed their -reward, promising presently 25000. groates, and when -they had done the déed, other 25000. she openeth vnto them -the yoong mans loue, beséeching them to helpe by al means -possible, that shée might enioy the same. They touched -at the heart with desire of the mony, gently promised their -helpe. Wherefore the eldest of them spéedily goeth to -<b>Paulina</b>, and being admitted to her spéech, after hee had -obtained to talke with her in secrete, he declareth that he -is come vnto her being sent by the great God <b>Anubis</b> (this -<b>Anubis</b> hauing a head lyke to a Dogge, was worshipped -togither in one Temple with <b>Isis</b>) who is maruellously in -loue with her beautie, and doth commaund her to repaire -vnto him. She ioyfully receiued the message, and forthwith -vaunteth among her familiar acquaintaunce, that the God -<span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span> -<b>Anubis</b> hath vouchsafed to loue her: And shée telleth her -husband, that shée must suppe and lye with him. Which -thing was so much the more easily graunted vnto her, for -that her husband had had good experience and knowledge -of her chastitie. Whereupon shée goeth to the Temple, -and after supper when time of rest drew neare, being shut -in by the priest, shée méeteth with <b>Mundus</b>, who had priuily -hidden himselfe there, the darkenesse bringing them -togither, without any suspition. And so all that night shée -satisfied the yong mans desire, supposing she had done pleasure -vnto the God. Afterwards he departing from hir, <b>Paulina</b> -early in the morning, before the priestes (who were -priuie to this deceit) were stirring, returned home to her -husband, to whome she recounteth her meeting with <b>Anubis</b>, -and also with great words setteth out the same amongst -her gossips and friends. They could not beléeue her, considering -the nature of the thing, and yet could they not chuse -but maruell, waying the great chastitie of the woman. -Thrée dayes after the déede done, <b>Mundus</b> méeting by -chaunce with his beloued, saide vnto her: O well done <b>Paulina</b>, -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 <b>Mundus</b>, sith vnder the title of <b>Anubis</b>, -I haue enioyed my desired lust, which words said, he departed. -But the woman then first perceiuing this villany, -began to teare her garments, and opening the whole matter -vnto her husband, beséecheth him that he suffer not such -a notorious mockery to go vnpunished. Her husband then -declareth the whole matter to the Emperoure <b>Tiberius</b>: -who after he had learned all things by diligent examination, -trusseth vp these iugling priests on the gallowes, togither -with <b>Ide</b>, the author of all this mischiefe, by whose -meanes chiefly the chastitie of this noble Gentlewoman -was defiled: and ouerthrowing their temple, he commaunded -<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span> -the Image of <b>Isis</b> to be sunke in the riuer of <b><i>Tibris</i></b>. But -it pleased him to chasten <b>Mundus</b> with banishment, a more -gentle kind of punishmēt, ascribing his fault to yͤ weaknes -of his immoderat loue. By this history it may easily be gathered -how sathan in times past bewitcht the Gentils, and -how their priests persuaded them yͭ their Gods appearing -in visible forme spake this or yͭ vnto them, which notwithstāding -were very false. Vnder the pretence of worshipping -their gods, they gaue thēselues to wicked deuises. For how -often may we wel thinke they cōmitted abhominable mischief -(although indéed yͤ matter it selfe neuer came to light.) -If they brought it to passe, yͭ <b>Mundus</b> by their meanes enioyed -his desired loue, surely there is no doubt, but yͭ they -thēselues vnder the colour of holinesse defloured other mēs -daughters & wiues: for otherwise this deuise could neuer -haue bin so ready in mind. This matron would neuer haue -bin so wel cōtent, vnles yͤ very same had bin practised with -other dames before. Neither yet wold her husbād haue suffered -her to lodge in the Church all night. What néed was -there for yͤ gods to haue beds prepared for thē in yͤ Church, -whē it was most aparant they neuer lodged in thē. Princes -also may learne by yͤ example of <b>Tiberius</b>, although he were -a wicked tyrant, how such varlets are to be restrained. To -this purpose maketh yͭ historie which <b>Ruffinus</b> a Priest of <b><i>Aquilia</i></b> -reporteth in <b>Li.</b>11.<b>ca.</b>25. of his ecclesiasticall history.</p> - -<div class="sidenote">Tyrannus a -wicked priest.</div> - -<p>There was a priest in <b><i>Alexandria</i></b> in <b><i>Egipt</i></b>, vowed to <b>Saturn</b>, -whose name was <b>Tyrānus</b>. This mā as it had bin frō -the mouth of god, vsed to say vnto al such noble & principall -men, whose Ladies he liked & lusted after, that <b>Saturne</b> had -cōmanded, yͭ such a ones wife shuld lie al night in the temple. -Then he which heard yͤ message, reioycing much yͭ the -god vouchsafed to call for his wife, decking her vp brauely, -& giuing her great gifts (forsooth lest she shuld be refused bicause -she came emptie) sent her foorth vnto yͤ temple, where -the woman being shut vp in the presence of al men, <b>Tirannus</b> -<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span> -whē he had fast locked the doores, surrendring the keyes -departed his wayes. Afterwards in great silence passing -through priuie caues vnder the ground, he issued foorth out -of the open holes into the image of <b>Saturne</b>: which image -was made hollow in the backe, and cunningly fastned to -the wall. And as the candles burned within the Church, he -spake sodeinly vnto the woman (giuing great care, and -praying deuoutly) through yͤ image made of hollow brasse, -in such sort that the vnhappie woman, trembled betwéene -feare and ioy, because she thought her selfe worthie of the -spéech of so great a god. Now after the baudie god had talked -his pleasure to bring her in great feare, or to prouoke -her to lust and wantonnesse, sodeinly all the lightes were -put out with the spreading abroad of shéets, by a certain cunning -deuise. And then descending out of the image, he committed -adultery with the woman much abashed and afraid, -vsing most profane and wicked gloses vnto her. When he -had thus dealt a long season, almost with all the wiues of -these silly Gentlemen, it chaunced in the end, that a certain -chast Gentlewoman began to abhorre and loath the deede, -and marking the matter more héedfully, knew it to be <b>Tyrannus</b> -voice: and there vpon returning home againe, declared -the slie conueiance of this horrible déed vnto her husband. -He being set on fire with rage for the iniurie done -vnto his wife, or rather vnto his selfe, apprehēded <b>Tyrannus</b>, -& brought him to yͤ place of torments, where being conuicted -he cōfessed al yͤ matter, & thē other deceits being likewise -detected, al shame & dishonor was spred throughout the -houses of yͤ Pagans: the mothers were found adulterers, -fathers incestuous persons, and their children illegittimate -and bastardes. Which thing so soone as it was brought to -light and noysed abroad, togither both Church and image, -and wickednesse, and all was vtterly subuerted and destroied. -We reade that <b>Numa Pompilius</b> bare the people of <b><i>Rome</i></b> -in hande that hée hadde familiar company with -<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> -<b>Egeria</b> a Goddesse of the waters, to the ende he might purchase -credit and authoritie to his lawes.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_28-1" id="Page_28-1">[28-1]</a></span></p> - -<h2>CHAP. VII.</h2> -</div> -<p class="center"><b><i>Timotheus Aelurus</i>, counterfeiting himself to be an Angell, -obteined a bishopricke: foure Monkes of the order of<br /> -Preachers, made many vaine apparitions at, <i>Berna</i></b></p> - -<p><img class="drop-cap" src="images/i_il.png" alt="I" width="150" height="156" /></p> - -<div class="sidenote">Lippis & tonsoribus -notum.</div> - -<p>T might be somewhat borne withall, if -these things had only chaunced among -the Gentiles, which were without the -word of God, if we did not euidently sée -the like happen oftentimes amongest -Christians, and in case it were not to -be feared least many such things should -happen euen at this day also. For it is -well knowne to all men, that there haue bene many Magiciens, -Sosserers, and Coniurers, and those especially -Monkes and Priests, who would easily counterfeit visions, -and miracles, and familiar talking with soules.</p> - -<div class="sidenote">Theodorus.</div> - -<div class="sidenote">Foure Monks -of Berna.</div> - -<p><b>Theodorus Lector, collectaneorum ex historia ecclesiastica -lib. 1</b>. writeth of <b>Timotheus Aelurus</b>, that he, before -<b>Proterius</b> bishop of <b>Alexandria</b> was put to death, gaping -for the bishoppricke, in the night cladde in blacke apparrell -walked about the celles of the Monkes, and calling eache -man by his name, they answering, sayd vnto them, that -he a spirit, one of Gods seruants came to warne them, that -euery one reuolting from <b>Proterius</b>, should ioyne himselfe -vnto <b>Timotheus</b>. And by his craft and deceit obteining the -bishoppricke, hée made great vproares in the Church of -God. Here I cannot refraine my selfe as touching this present -matter, but that I rehearse a famous historie, of -foure Monkes of the order of Preachers (who were bernt -at <b>Berna</b> in <b>Heluetia</b>, in the yeare of our Lord 1509. the last -day of May) by what subtilties they deceiued a poore -<span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span> -simple Frier whom they had lately reteined into their monastery: -concerning which thing, many bookes were written -at the same time when these things were done, which -are yet extant both in the Latin and in the Germain toong. -There was great contention betwéen the Monkes of yͤ order -of Preachers, and the Friers <b>Minorites</b>, or <b>Franciscans</b>, -touching the conceptiō of yͤ virgin <b>Mary</b>. The Friers preachers -affirmed, that she euen as other men also was conceiued -in originall sin, that the <b>Franciscans</b> denied and stoutly -denied. At the last the matter came to that issue, that the -preachers determined to auouch and prooue their opinion -by false and fayned miracles: taking aduisement in a certaine -Synode (which they call a chapter) holden at <b><i>Vimpenium</i></b> -a cittie of <b><i>Germanie</i></b>, where the most conuenient and -fittest place for this matter might be founde: and at the -last they chose out <b><i>Berna</i></b> in <b><i>Heluetia</i></b>, because the people -there were plaine and simple, and giuen to the warres. -Foure therefore of the chiefest in the Abbay of the order of -preachers beganne the pageant at <b><i>Berna</i></b>: and because the -Supprier one of the foure, was well seene in coniuring, he -bounde the Diuell to ioyne in councell with them by what -meanes they might best bring their purpose to passe. Hée -appearing vnto them in the likenesse of a <b>Negro</b> or blacke -Morian, promised them all that he could doo, vnder this -condition, that they should yéeld and giue themselues vnto -him, which thing they willingly did, deliuering vnto him -a writing written with their owne hand and blood. And it -chaunced at the same time very fitly, that one <b>Iohn Iezerus</b>, -a plaine fellowe, a Taylour by occupation, was chosen -into their order, who séemed to be verie fit for their purpose. -They tryed him by throwing stones into his chamber -in the night time, making a great noyse, and faining -themselues to be Spirits. The matters séemed vnto them, -euen from the beginning, that it would take good successe. -On a certaine day being Friday, the Supprior shrouding -<span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span> -himselfe in a shéete, togither with other Spirites, whom he -had coniured vp for this purpose, brake into the Friers cell -with great force and noyse, faining with many teares, that -he desired his ayd and help. Now had they priuily conueied -Holy water and the Reliques of Saints into his Cell before. -The poore Frier halfe dead with feare, denied that he -could 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 himselfe -for the space of viij. dayes, euery day to be whipped vntill -the blood followed, and moreouer, cause eight Masses to -be sung for his sake in S. <b>Iohns</b> Chappell, himselfe while -they were sung, lying in the floore with his armes spread -abroad. After hée tolde him that the next Friday 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, because he was an holy man. The next day -this foolish Frier openeth all the matter to the ringleaders -of this deuise, beséeching them to assist him, that the miserable -soule might be deliuered. The matter was out of hand -rumored about the Citie. The Monkes preached openly -hereof in the pulpit, commending highly yͤ holinesse of their -order, which euen hereby might be séene, for that the spirite -craued helpe of them, and not of the wicked drunken -<b>Franciscans</b>. At the time appointed, the spirite accompanied -with the other euill spirits, came againe with great noyse -to the Friers Cell, who adiuring and coniuring him, questioned -with him touching certaine points. The spirit shewed -him who he was, and for what cause he was so miserably -vexed: and withall gaue great thanks both vnto him -and also to his fathers, for being touched w<sup>t</sup> remorse of him, -adding, yͭ in case there were yet 30. Masses sung, and 4. Vigiles -obserued, and yͭ he would yet once again whip himself -vntil he bled, thē he shuld be clean deliuered out of most cruell -<span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span> -torments, which he had cōtinually endured a 160. yéers. -He had conference with him also of other maruellous matters, -which we néed not here to reherse. Afterwards yͤ same -spirit appeared again vnto the Frier, and preferred the order -of preachers before all others, bearing him in hand, that -many of them which had bene aduersaries vnto this order, -suffered most horrible torment in purgatorie, and that the -citie of <b><i>Berna</i></b> should be vtterly ouerthrowne, except they -banished yͤ <b>Franciscans</b>, and refused yͤ yéerly stipends which -they receiued at the French kings hands. He also talked of -sundry things which had hapned to the Frier (which thing -they had learned before of him by meanes of auricular confession.) -Moreouer he hartily thanketh the Frier for the -great benefit of his deliuerance, giuing him to vnderstand, -that he was now admitted into the eight degrée of Angels, -and that he should say Masse there for his benefactors.</p> - -<p>After these things thus done, an other night one comming -vnto him in the apparell of a woman, said he was <b>S. -Barbara</b>, whom he deuoutly serued, and told him yͭ the blessed -virgin would shortly appear vnto him, and make ful answere -vnto those questions which one of the Monkes had -writtē in paper for him. This paper <b>Barbara</b> promised that -she her self would deliuer vnto our Lady, which they should -shortly after find in a holy place sealed & signed miraculously. -The Frier vpon this reuealeth the whole matter vnto -his fathers, desiring to be confessed of his sinnes, wherby he -might be found worthy the apparition or séeing of our Lady. -He willed them to search in yͤ halowed place for the scroll, -which at the last they found in the Fratry (as they term it) -where they had laid it before. Thē they caried it with great -reuerēce vnto the high alter, affirming yͭ it was sealed with -Christs blood, and that the tapers lightned of their own accord. -In the morning the virgin <b>Mary</b> appeared vnto him -againe, rehearsing many things which her sonne Iesus -commaunded her to tell vnto him; to wit, that Pope <b>Iulius</b> -<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span> -was that holy man, which should reconcile the two orders -in friendship againe, and institute and ordaine the feast of -the defiled conception of our Lady, for she would send vnto -the Pope a crosse marked with foure droppes of her sonnes -blood, in signe that she was conceiued in originall sinne: and -that they should find an other crosse marked with fiue drops -of blood in their fratrie, which they must conuey to <b><i>Rome</i></b>, -for the Pope would allowe and confirme it with large indulgences, -and after return it to <b><i>Berna</i></b> again: other things -likewise she said, whereof many things were both reported -and written too and fro.</p> - -<p>But in witnesse of the aforesaid things, the same <b>Mary</b> -droue an yron nayle through the hande of the poore Frier, -saying: this wounde shall be renewed in the day wherein -my sonne was crucified, and in the feast of my sonnes bodie. -After they tooke a burning water made by Necromancie, -by the which they taking away his senses, made foure -other woundes in his bodie. And after that he came againe -vnto himselfe, they bare him in hand that there was a certaine -holy thing I wotte not what, which appeared about -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 conditions) howe to behaue himselfe. And -when they had giuen him a drinke beréeuing him of his -senses, and causing him to fome at the mouth, then they sayd -he striued and wrestled with death, euen as Christ did in -the mount Oliuet. After all this, another of them appeared -vnto him, telling him many things: but yͤ Frier knowing -him by his voyce, beganne to suspect and mislike the whole -matter, and with violence thrust him from him. The next -night the Frier himselfe appeared vnto him, saying that he -was <b>Mary</b> of whome he had bene in doubt, and to the ende -he should be out of all suspition, she had brought him the -host of her sonnes bodie (for he brought him an host stiped -in poyson) to the ende hée shoulde no more thinke he sawe -<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span> -an euil spirite: he also affirmed, that he had brought a vessel -of glasse full of her sonnes bloud, which he would giue -vnto him, and vnto his Monasterie. But the Frier, who -also had this vision in suspition, answered: If (sayde he) -thou be not an euil spirit, rehearse thy <b>Pater noster</b> and thy -<b>Aue Maria</b> with me. The Prior sayde the <b>Pater noster</b>, -and afterward sayd in the person of our Lady: <b>Hayled am -I Mary full of grace, the Lord be with me. &c.</b> The Frier -knowing the Priors voyce, caught a knife, and wounded -him therewith, and when he defended himselfe, the Frier -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 <b>S. Catherin</b> of <b><i>Sena</i></b>, and therwith begun to chide him, -for that he so discurteously had intreated the holy Virgin: -adding moreouer, I am sent (quoth he) to shewe thée, that -the wounds which thou hast in thy body, are the very true -wounds of Christ, which neyther I, nor yet S. Francis -hath, and that he enlarged with many words. Yet notwithstanding, -the Frier so entertayned him, that he was -glad to saue him selfe with running away. Now bicause -the Frier 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 verie déede they fréely confessed -many of those apparitions which he had séene 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 Christ in his body. -And forsomuch as the matter was nowe knowen abroad, -they earnestly besought him, that he would not refuse to go -on in the matter, for otherwise their order should incurre -open shame, and both he and they fall into present daunger, -but in case he woulde persist in his enterprised purpose, -<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span> -the thing would fall out to his and their great aduantage. -And so with fairer words, they perswaded him to -make promise to be ruled by them hereafter.</p> - -<p>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 through a -cane réede, as if it were Christ talking with his mother, in -this wise: Mother why dost thou weepe? haue I not promised -thée, yͭ whatsoeuer thou willest, shall be done? Wherto -the image made answere. Therfore I wéepe, bicause this -businesse findeth no end. Then said the image of Christ: -Beléeue mee mother, this matter shall be made manifest. -This doone, the Monke priuily departing, the chappell -doores were shut. Assoone as these things were scattered -about the citie, by & by there was a great thronging of people. -Amongst whome also came foure monks, dissembling -and fayning, that they knewe not what was there doone, -and therfore they commanded the doores to be opened, and -after asked the Frier howe and after what sorte he came -there. He answered them that he was carried by a spirit. -And moreouer told them what words the image had spoken, -and that he could by no meanes moue out of that place -before that foure of the chiefest Aldermen were come vnto -him, vnto whom he had certaine things to be declared: he -also desired to receiue the holy sacrament. The Aldermen -were foorthwith called, and then the Frier declared vnto -them, how the virgin Mary lamented and sorrowed, for -that the citie of <b><i>Berna</i></b> should be shortly destroyed, for receiuing -yearely pentiōs of the French king: Also for that they -droue not the <b>Franciscans</b> out of their citie, who honoured -her with the fayned tytle of vndefiled cōception. Vnto this -hir talke the Aldermen answered very little. By and by -the other Monkes gaue him the host infected with poyson, -which when he refused to receiue, they brought him an other, -<span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span> -which he tooke, then they led him with greate 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 exceedingly -least he should betray something because they -knew he suspected thē, endeuoured by all meanes to do him -some priuie mischief by poyson giuen in his meate, & therefore -they gaue him the sacrament dipped in poyson, which -he presently cast vp againe by vomit: 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 time the -Monkes dispatched two Legates or messengers to <b>Rome</b>, -to obtaine a confirmation of these things 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) thought -themselues in a safe heauen, the noble Senate had commaunded -the foure Monkes to be fast kept in prison: for -they had learned the whole circumstance of the matter before -of the Frier, whome they had committed to ward. And -sparing neither labour nor mony, sent also vnto <b>Rome</b>, -that they might perfectly knowe, what they should do in -this matter. In the end both the Frier & the foure Monkes -were all put to torments, and there confessed all the matter. -And when they had bin openly conuicte of so many -guiles, and horrible deeds, by the Popes permission they -were first putte from the orders (which they commonly -call degradation) and afterwards burned in the fire.</p> - -<p>It was commonly reported, that in case the noble -Senate of <b><i>Berna</i></b> hadde not prosecuted the matter with -great constancie, and courage, the Cleargie woulde haue -cloaked all the knauerie, and haue sette the authors at -libertie. For they had greate cause to doubte, as it after -<span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span> -came to passe, lest they should loose their credit and authoritie -amongst many of the orders of Monks, and that these -things whereon the Popedome resteth, as it were vpon -pillers, should now be had in great suspition with all men. -For it is most euident, that after the impietie, deceit & wickednesse -of these Monkes began to be knowne abroad, the -opinion of the Cleargie began to decaie, 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 own accord: that this or that image -spake, wept, or moued it selfe from place to place: that this -or that Saint endowed their monasterie with precious reliques: -or that Crosses were sprinkeled with the blood of -Christ: yea and although they had obteined confirmation -of these matters from the Pope, yet notwithstanding many -afterwards would in no wise beléeue it to be so. Likewise -they would not bee perswaded, that this holy father -falling into a traunce, saw any miraculous things: or that -<b>Francis</b> and -<b>Catherin</b> of <b><i>Sena</i></b>, -bare the markes of Christes fiue woundes in their bodie.</p> - -<p>Furthermore, not without great cause, men began to -doubt of transubstantiation of bread into the body 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, holy water, -and satisfaction. For that we let passe many things, it is -clearer then the daylight, euen by this historie, that many -things haue bene beaten into the peoples heads touching -these foresaid matters, which were only deuised and inuented -by these idle bellies.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span></p> - -<h2>CHAP. VIII.</h2> -</div> -<p class="center"><b>Of a counterfait and deceiuing spirit at <i>Orleance</i> in <i>France</i>.</b></p> - -<p><img class="drop-cap" src="images/i_as.png" alt="A" width="150" height="160" /> -Nd that no man thinke the Friers Preachers -alone to haue bene so bolde, and wicked, -and so readie in deuising so many monsters, -let vs hearken a while to a notable -historie of the <b>Franciscan</b> Friers, reported -by <b>Sleidane</b> in the ninth booke of his Commentaries, -concerning the state of religion and the Common -wealth in the time of <b>Charles</b> the fifth.</p> - -<p>In the yeare (saith he) of our Lord <b>1534</b>. the <b>Franciscan</b> -Monkes played a bloodie and deadly pageant at <b><i>Orleaunce</i></b> -in <b><i>France</i></b>. The Maiors wife of the same Citie, when shée -died, commaunded in her will, that she shoulde be buried -without any pompe or noyse, solemnely vsed at that time. -(So also <b>William Bude</b>, a rare and singular ornament of -<b><i>Fraunce</i></b>, lying on his death bedde at <b>Paris</b>, in the yeare of -our Lord 1540. in the month of August, left commaundement -with his friendes to bury him without any great solemnitie -and pompe.) The womans husband, who reuerenced -the memoriall of his wife, did euen as she had willed -him, and because she was buried in the Church of the -<b>Franciscans</b>, besides her father and grandfather, gaue them -in rewarde only sixe Crownes, whereas they hoped for a -farre greater pay. Shortly after, it chaunced that as he felled -certaine woods, and solde them, they desired him to -giue vnto them some parte of it fréely without money: -which hee flatly denied. This they tooke very gréeuously, -and whereas before they misliked him, they deuised this -meanes to bee reuenged: forsooth to report that his wife -was damned for euer. The chiefe workemen and framers -of this tragedy were <b>Colimannus</b>, and <b>Stephanus Atrebatensis</b>, -both doctors of diuinitie, and <b>Colimannus</b> a great coniurer, -<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span> -hauing all his implements in a readinesse, 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 -praiers (as they were wont to do) maketh a great rumbling -& noise: out of hand the Monks began to coniure & charme, -but he answereth nothing, then being required to giue a -signe whether he were a dumbe Spirit or no, he begins to -rumble and stir again: which thing they tooke as a certaine -signe. Hauing laid this foundation, they go vnto certain citizens, -chief men and such as fauored them, declaring that a -heauy chaunce had hapned at home, in their monasterie, not -shewing what the matter was, but desiring thē to come to -their mattens at midnight. Whē those citizens were come -and that praiers were now begun, the counterfeit spirit beginneth -to make a maruellous noise in the top of yͤ church, -and being asked what he meant, and who he was, he giueth -them signes that it is not lawful for him to speak: Therfore -they commaunde him to make aunswere by tokens and -signes, to certaine things they woulde demaunde of him. -Nowe there was a hole made in the vaute, through the -which he might heare and vnderstand the voyce of the coniurer: -and then had he in his hande a little boord which at -euery question he strake in such sort as he might easily be -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 had bin -buried there, at the last also name the Maiors wife: and -there by and by, the Spirit gaue the signe that he was her -soule. He was further asked whether he were damned or -no, and if he were, for what desert or fault? Whether for -couetousnesse, or wanton lust, for pride, or want of charitie, -or whether it were for heresie, and for the secte of <b>Luther</b> -newly sprung vp? Also what he meant by that noyse -and sturre he kept there? Whether it were to haue the -<span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span> -bodie now buried in holy ground to be digged vp again, and -to be laide in some other place? To all the which points, he -answered by signes as he was commanded, by the which he -affirmed, or denied any thing, according as he strake the -boord twise or thrise togither. And when he had thus giuen -them to vnderstand, that the very cause of his damnation -was <b>Luthers</b> heresie, and that the bodie must needs be digged -vp againe, the Monkes request the 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 such things, as were done a fewe dayes -before. The citizens taking good aduise on the matter, least -they should offend the Maior, or bring themselues in trouble, -refuse so to do: but the Monkes notwithstanding take -from thence the swéete bread, which they call the host, and -body of our Lord, togither with all yͤ reliques of saints, and -cary them to an other place, & there say their Masse. The bishops -substitute iudge (whom they call <b>Officiall</b>) vnderstanding -this matter, commeth thither accompanied with certain -honest men, to yͤ intēt he might know yͤ whole circumstances -more exactly, & therfore he cōmandeth them to make -cōiuration in his presence, & also he requireth certaine to be -chosen to go vp to yͤ top of the vault, and ther to see whether -any ghost appeared or not. That <b>Stephanus Atrebatēsis</b> stifly -denied, and maruellously persuading yͤ cōtrary, affirmed, -that the spirit in no wise ought to be trobled. And albeit the -<b>Officiall</b>, vrged thē very much, yͭ there might be some coniuring -of the spirit, yet could he nothing preuail. In the mean -while that these things wer a doing, the Maior, whē he had -shewed the other iustices of the citie, what he wold haue thē -do, tooke his iorny to the king, and opened the whole matter -vnto him. And because the Monks refused iudgement vpon -plea of their owne lawes and liberties: the king choosing -out certaine of the Aldermen of <b><i>Paris</i></b>, giueth them absolute -and full authoritie, to make enquirie on the matter.</p> - -<p><span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span></p> - -<p>The like doth the chancelor, maister <b>Anthonius Pratensis</b>, -Cardinall and Legate for the Pope, throughout <b><i>Fraunce</i></b>. -Therefore when they had no exception to alleadge, they -were conueyed vnto <b><i>Paris</i></b> and there constreyned to make -their aunswere: but yet could nothing be wroong out of -them by confession. Wherevpon they were put a part into -diuers prisons, the Nouice beeing kéept in the house of -maister <b><i>Fumæus</i></b>, 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 he should neuer come into -theire handling, he repped vp vnto them the whole matter, -as it was done, and being brought before his fellowes, aduoucheth -the same to their faces. The Monkes 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 priuiledges: but al -in vaine: for sentence passed on them, and they were condemned: -that they being caried backe againe to <b><i>Orleaunce</i></b>, -and there cast in prison, should 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 cōfession -of their trespasses. But there chaunced at the very -same time a greeuous persecution against the <b>Lutherans</b>, -which was the cause why that sentence, (albeit was too -gentle for so great an offence) was neuer put in executiō. -For they feared much, because <b>Luthers</b> 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 <b>Lutherans</b>. Now the order -<span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span> -of the <b>Franciscane</b> Friers, hath the opinion of great -holinesse with the common people: insomuch, that when -they being condemned, were carried to <b><i>Orleaunce</i></b>, certaine -fonde women moued with foolish pittie, followed them to -the very gates of the citie, weeping & sighing abundantly. -When they were come to <b><i>Orleaunce</i></b>, and were there cast -into diuers prisons, againe they vaunted and bare themselues -very brag on their priuiledges, and liberties: and -so at the last when they had lyen long in prison, they were -in the end deliuered without any greater punishment. All -the while they were in prison, they wanted nothing: for -there was bestowed vpon them, especially by women, very -largely, for to serue for their liuing, and to purchase to -them help and fauour. Except these persecutions and 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 the ground.</p> - -<p>This Historie also doth demonstrate and shewe, that -Spirits are not alwayes heard, when some men affirme -they are.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_41-1" id="Page_41-1">[41-1]</a></span></p> - -<h2>CHAP. IX.</h2> -</div> - -<p class="center"><b>Of a certaine parish Priest at <i>Clauenna</i>, whiche fayned<br /> -himselfe to bee our Ladie, and of an other that counterfeited<br /> -himselfe to be a soule: as also of a certaine disguised<br /> -Iesuite Frier.</b></p> - -<div class="sidenote">Ioannes -Stumpfius.</div> - -<p class="drop-cap">TO the ende wee may the better vnderstande this -matter, I will yet rehearse an other Historie -of a certaine parishe Prieste, which chaunced a -yeare before the other I spake of, which is sette -foorth briefely, but yet truely, by <b>Ioannes Stumpfius</b>, -in the Germane Chronicles of the <b>Heluetians</b>, -in the twentieth Booke and eighth Chapter, whereof -also many notable men at this day beare suffucient witnesse. -<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span> -A certaine parish Priest of <b><i>Clauenna</i></b>, (whiche is a -Citie neare the Laake or water <b>Larius</b>, in the Countrey of -<b><i>Rhetia</i></b>), being farre in loue with an honest and faire mayden, -the daughter of a citizen in the same town, oftentimes -followed her, as she went vnto her fathers barne: and attempted -to haue defloured her, but she euer resisted, and put -him backe. In the ende when he saw he could not obtaine -his purpose, he priuily stole out of the church a blew cloth, -beset with sundry starres, and therwith couering himselfe, -saue only that he left his armes & féete naked, which 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 counterfeit -voyce, to be the blessed virgin <b>Mary</b>. Then in many -words he declareth vnto her diuers plages, which were -shortly like to fall on the Citie, for the heresies of <b>Luther</b>, -(for at other times also hée had bitterly enueyed against -<b>Luther</b>, in his open Sermons:) he also commaunded the -mayd to shew many things vnto the citizens, touching holy -dayes, fastings, generall processions, &c. And amongst other -things he added, that there was a certain holy and religious -man, whiche had heeretofore asked a thing at her -hands in the very same place, which she had hitherto denied -him, but now it was her pleasure, if he required yͤ same -again, she should in any wise grant it, if she would attain euerlasting -life: and yͭ aboue all thing, she must conceale and -kéep close this latter point vnto her self. The maydē by & by -blazed it about al the citie, that our Lady had visibly appeared -vnto her, & foretold her of sundry plagues likely to happen -vnto the citie. The inhabitants taking good aduise on -this matter, at the last for feare of these imminent dangers -and plages, gaue commandement, that three daies shuld be -kept holy. In the which time, the mayd, supposing she shuld -do high seruice to the virgin <b>Mary</b>, fulfilleth the lust of that -wicked knaue. This trecherie and deceit being shortly after -<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span> -detected by the wonderfull prouidence of God, the varlet -was first beheaded, and afterward burnt in fire.</p> - -<div class="sidenote">Erasmus.</div> - -<div class="sidenote">Spectrum.</div> - -<p><b>Erasmus Roterodamus</b>, writeth in his two and twentieth -booke of Epistles, vnto a certaine Bishop, excusing himself, -touching certaine points, which he had moued vnto him, -to the ende he should be very circumspect: and amongst other -things, making mention there of spirits or wandring -soules, he reporteth this Historie. There was (saith he) -a certaine parish Priest, who had dwelling with him in -his house, a Néece of his, a woman well stored with money: -In whose Chamber hee woulde oftentimes conuey -himselfe, being disguised in a shéete lyke vnto a Spirite: -And then he cast foorth a doubtfull voyce, hoping that the -woman would either procure a coniurer for her helpe, or -else her selfe make him answere. But she hauing a man-like -courage, priuily requesteth one of her friendes to -lodge in her Chamber secretly all night. The man being -armed with a clubbe insteed of other coniuring tooles, -and being well tippled with drinke, to auoyd feare, hideth -himselfe in the bedde. Sodainly commeth the Spirit roaring -very miserably: The coniurer with his clubbe awaketh, -leapeth out of his bedde scant sober, and setteth vpon -him. Then the Spirit with his voyce and iesture, beginneth -to make him afrayd. But the drunken coniurer soone -answered him: If (quoth he) thou be the Diuel, I am thy -mother: and therewith catching holde on him, all to beat -him with his club, and would also haue slaine him, if he had -not chaunged his voyce, and cryed; O spare me for Gods -sake, I am no soule, but I am sir Iohn. Which voyce when -the woman heard and knewe, she leapes out of her bedde, -and parts the fraye, &c. The same <b>Erasmus</b> writeth in the -foresayd Epistle, that this Priest vpon Easter eue, put liue -crabbes priuily into the churchyard, hauing waxe candles -on light cleauing to their sides: which when they crawled -amongst the graues, séemed to bee suche a terrible sight, -<span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span> -that no man durst approach néere them. Hereof rose a fearfull -reporte, wherewith all men béeing amazed, the priest -declareth to yͤ people in the pulpit, that they were yͤ soules -of deade men which desired to be deliuered out of their torments -by Masses & almes déeds. This deceite was espied -by these meanes: that at the last one or two of the crabbes -were found amongst the rubbish, hauing the candles done -out cleauing on their backs, which yͤ priest had not takē vp.</p> - -<div class="sidenote">Georgius Buchananus.</div> - -<p><b>Georgius Buchananus</b>, prince of all Poets in this our -age, reporteth an historie in his Commodie called <b>Franciscanus</b>, -of one <b>Langus</b> a priest, who falsly affirming that in a -field of Scotland full of Brimstone there were soules miserablie -tormented, which continually cried for helpe and -succour, suborned a countrie clowne whome he would coniure, -as if he had bin one of those soules. Which deceite of -his, yͤ husbandmā afterward discouered whē he was drunk. -I would here 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 <b>Augusta</b>, a noble citie of Germanie, this present yeare -1569. there was a maide and certaine other men seruants -in a great mans family, which little regarded the sect of the -<b>Iesuite</b> Friers: & that one of the saide order made promise -to their master, that he wold easily bring them to an other -opinion: & so disguising himselfe like vnto a Diuel, was -hid in a priuie corner of yͤ house: vnto the which place, one -of the maides going, either of hir owne accorde to fetche -some thing, or being sent by her master, was by yͤ disguised -Iesuite made maruellously afraide: which 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 same place, & laying hold on his dagger, -sodeynly stabbed in the counterfeit diuell, as he came -rushing on him. This history is written in Duch verses, -and put in print, and now almost in euery mans hands.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span></p> - -<h2>CHAP. X.</h2> -</div> - -<p class="center"><b>That it is no maruell if vaine sightes haue bene in old time,<br /> -neither yet that it is to be maruelled at, if there be any at<br /> -this day.</b></p> - -<div class="sidenote">Ambition.</div> - -<p class="drop-cap">MAny other like examples might be brought, but these -may suffise to proue euidently, to what point ambition, -couetousnesse, enuy, hatred, stubburnesse, idlenesse -and loue, do most commonly driue men.</p> - -<p>We sée by common experience, that proude ambitious -men dare aduenture any thing. If they may hurt or hinder -other men by accusations, slanders, or any other wayes -or meanes, whome they suppose may preiudice or let their -exalting to honour, they sticke not at all to doo it. What -maruell is it then that Monkes and Priests, which desire -to be aloft, indeuour now a daies to purchase vnto themselues -authoritie by false miracles, vaine apparitions, and -such other like trumpery.</p> - -<div class="sidenote">Couetousnesse.</div> - -<div class="sidenote">Paule.</div> - -<p>All men know what a pernitious thing couetousnesse -is. For they which are not contented to liue with a litle, -but will néeds be rich, neither care for any man, nor yet -spare any man. Hungry guttes séeke sundrie wayes to fill -themselues: fewe willingly endure hunger. Wherefore -it is not be maruelled at, if amongst Monks and Priests -at these our dayes, who haue bene euer reported to be couetous, -there be some founde, which by false apparitions of -soules, séeke their gaines, inuenting holy pilgrimages, and -other baytes to get mony. For what wil not idle and slothfull -lubbers attempt to purchase riches? Doth not Saint -<b>Paule</b> say, that those which will -waxe rich by idlenesse, fall into the snares of the Diuell?</p> - -<div class="sidenote">Enuis.</div> - -<p>Emulation, wilfulnesse, enuie, hatred, contention, desire -to ouercome, what they may doo, what they may bring -to passe, daily experience teacheth vs. The Preachers of -<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> -<b><i>Berna</i></b>, when they perceiued they could not ouercome their -aduersaries by any other means, yéelded themselues (which -is horrible to be spoken) vnto the diuel, making him one of -their counsell. And who can deny but yͤ priests now adayes -are also for the most part, stubborne, and full of contention.</p> - -<div class="sidenote">Idlenesse.</div> - -<p>Idlenesse is the nurse and mother of all mischiefe: what -goodnesse then may ye looke for of them, which not only exercise -themselues in no labours prescribed by God, neither -yet apply themselues to good learning, but day and night -play the gluttons? Tell me I pray thée, whether the laboring -husbandman, or the idle man, who alwayes spent his -time in inuenting pernitious mischiefes, first founde out -those cruel instruments of warre which they call gunnes?</p> - -<div class="sidenote">Loue.</div> - -<p>It might be declared in many words what loue is able -to do. Now because Monks and Priests liue idlely, abounding -in all wantonnesse, and yet are restrained from holy -marriage, what maruell is it if at this time also they faine -and counterfeit many visions, that they might thereby the -easier enioy their loue? And here I wil not say it is to be -feared, that there are many amongst them so wicked and -villanous, as to exercise & practise magicall Artes, and such -like, which are vtterly forbidden. Who can then maruell -hereafter, if it be sayd, they counterfeyt spirites, affirming -they haue let men see this or that soule? For in what men -soeuer these vices be, which we haue rehearsed, surely those -dare boldly aduenture any thing.</p> - -<p>No kinde of men are more obnoxious to these kinde of -things, than those which leade their life in Monasteries, -and Colledges: and therefore no man ought to maruell or -thinke it a straunge thing, if we say that in times past many -false visions haue bene practised, and may also at this day -likewise happen. For yͤ world, as all men iustly complaine, -waxeth worse and worse. Men are now more impudent, -more bold, more couetous, and more wicked, than euer they -were in times past.</p> - -<p><span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span></p> - -<p>Moreouer, the Cleargie of <b><i>Rome</i></b> 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 much as -suspecteth them to apply their mindes to euill matters, to -subtiltie, craft, and deceit: all men looke for other things at -their hands. If therefore they addict themselues to euill deuises, -they may easily deceiue men, except God miraculously -reueale their wickednesse, and bring it to light, as we -declared in a fewe examples rehearsed before.</p> - -<div class="sidenote">Popes haue -fained visions.</div> - -<div class="sidenote">Bruno.</div> - -<div class="sidenote">Gregorius 7.</div> - -<div class="sidenote">Bartholomeus -Platina.</div> - -<div class="sidenote">Bonifacius.</div> - -<p>And perchance for this cause also, Priests and Monkes -could not bee so well blamed, for their so often deceiuing -plaine meaning folkes with craft and subtiltie, in so much -as some of their moste holy Fathers, I meane Popes of -<b><i>Rome</i></b>, 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. <b>Beno</b> (or -rather <b>Bruno</b>, for so I iudge his name is) who was also a -Cardinall, set foorth the life of Pope <b>Gregorie</b> the seuenth, -in writing, in the which hée sheweth the sayd Bishop to -haue bene a proude, arrogant, malicious and couetous -Monke, and that hée was throughly séene in the blacke -art of Negromancie. <b>Bartholomeus Platina</b> (who being -a sworne seruant with the Pope, excusing their faults as -much as he can) writeth of <b>Siluester</b> the second, yͭ he gaue -himselfe to the diuel, and that by his meanes, his counsell -& magical deuises, he atteined yͤ great office of papacie. Doo -ye think, that it is a hard thing for him yͭ is confederat with -the enemy of mankind, to faine spirits & soules, or to cōiure -a diuel, to make men beléeue he were a soule, do you thinke -such men abhorre to doo such mischiefe? The <b>Historiographers</b> -report that <b>Bonifacius</b> the 8. deceiued his predecessor -<b>Celestinus</b>, by a voyce sent through a cane réed, as though it -had come from heauen, perswading him to giue ouer his -office of Popeship, and to institute therein, one <b>Bonifacius</b> -<span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> -a worthier man than he, except he would be thrust out -of the kingdome of heauen. The poore simple Pope obeying -this voyce, ordeined <b>Bonifacius</b> Pope in his steade, in the -yeare of our Lord 1294. who first brought in the yeare of -Iubile. Of this <b>Boniface</b>, the common people would say, -<b><i>He came in like a Fox, he raigned like a wolfe, and died like -a Dog</i></b>. If the very vicar of Christ, who hath all knowledge -as it were fast lockt in the Coffer of his brest, could -be deceiued, lette no man maruel any more if simple credulous -husbandmen and citezens haue ben deceiued, and -that it hath bin said to them: God spake this: This soule -did aske helpe: and such like things, which are most false -and vaine. Yf this man coulde counterfeit the voyce of -God, coulde he not also faine the voice of dead men?</p> - -<div class="sidenote">Sometimes -Laye men beguile -the -Priests.</div> - -<p>Before I procéede any further, this is also to be obserued, -that plesaunt conceited fellowes, may oftentimes deceiue -the priests, themselues. For when the priests did -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 -saules which required their helpe to be deliuered. <b>Erasmus</b> -in his <b>Colloquio</b> or talke which he intituled <b>Exorcismus, -vel spectrum</b>, or a coniuration or vision, writeth howe one -<b>Polus</b> maruellously deceiued a -priest called <b>Faustus</b>. But -there is no doubt but that priests being many times deceiued -in iest by the lay men for pastimes sake, haue on the -other side more often times beguiled them in earnest.</p> - -<div class="sidenote">Men walking -by night.</div> - -<p>I haue spoken hitherto of men being awake, and now -I will adde a fewe words of such as sléepe. There be many -which haue such a kinde of disease, that they walke in -their sléepe: which thing we reade to haue bin true in one -<b>Theon</b> a <b>Stoicke</b>, -and in <b>Pericles</b> seruant, who in their -sléepe climed vp to the top of the house. I haue hearde of -some which in their sléepe haue done that which béeing awake, -<span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span> -they could not do by any meanes. If a man sée such -a one walking in the night, either apparrelled or naked, -and after here him say he was at the same time in his bed, -he will straight thinke, it was his soule that he sawe, the -like will he do if he heare such a one at his owne house.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_49-1" id="Page_49-1">[49-1]</a></span></p> - -<h2>CHAP. XI.</h2> -</div> - -<p class="center"><b>That many naturall things are taken to be ghoasts.</b></p> - -<p><img class="drop-cap" src="images/i_ts.png" alt="T" width="150" height="164" /></p> - -<div class="sidenote">Fayries of the -earth.</div> - -<p>Here happen daily many things by the ordinary -course of nature, which diuers men, -especially they that are timorous and fearefull, -suppose to be visions or spirits. As for -example, when they heare the crying of -ratts, catts, weasels, martins, or any other -beaste, or when they heare a horse beate his féete on the -plankes in the stable at midnight, by and by they sweat for -feare, supposing some bugges to walke in the dead of the -night. Somtimes a bittour, or hearne (which birds are sildome -séene with vs in <b><i>Germany</i></b>) or some other straunge -birds, make a noise in the aire: many fooles straightwayes -dreame, they haue heard I wotte not what. If a worme -which fretteth wood, or that bréedeth in trées, chaunce -to gnawe a wall of waynescot, or other timber, 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 men hearing these -things, imagine, I know not how, that there be certaine -elues or fairies of the earth, and tell many straunge and -maruellous tales of them, which they haue heard of their -grandmothers and mothers, how they haue appeared vnto -those of the house, haue done seruice, haue rocked the -cradle, and (which is a signe of good lucke) do continually -tarry in the house. If such dwarfes or elues haue bene séene -at any time, surely they were euill spirits. For we reade -<span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span> -that the Gentiles in time past, had their familiar or houshold -gods, whome they worshipped with great deuotion, -because (as they thought) they tooke care of their house, and -defended their family: and vnto these men, euil spirits did -sometimes appeare, thereby to confirme them the more in -their blinde superstition.</p> - -<div class="sidenote">Olaus Magnus.</div> - -<p><b>Olaus Magnus</b> Archbishop of <b><i>Vpsalia</i></b>, writeth in his history -<b>de Gentibus Septentrionalibus</b>, that euen at this day -also, there are spirits séene in these countries, which hauing -the shape of men, do men seruice in the night, dressing their -horse, and looking to their cattell. The winde 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 that vaine opinion.</p> - -<div class="sidenote">Echo.</div> - -<p>This thing is also according to nature, that when a man -either crieth or speaketh in the woods, valies, or other hollow -places, <b>Echo</b> wil resound the later word or sillable, so -plainly many times, that a man would verily thinke some -liuing bodie made him answere againe. Many would be afraide -hereof at all times, but especially in the night season, -except he knew very well it were a naturall thing.</p> - -<div class="sidenote">Cardanus.</div> - -<p><b>Cardanus</b> in his booke <b>de Subtilitate lib. 18.</b> rehearseth a -maruellous historie of one <b>Comensis</b>, who very late in the -night, comming to a riuersside, not knowing where he -might passe ouer, called out aloude for some bodie to shewe -him the foorde, and when the <b>Echo</b> made him answere, hee -supposing it to be a man, asked him if he might passe ouer -here: to whom the <b>Echo</b> answered again in yͤ Italian tong, -Here, here. But in yͭ place was a whirlpoole, and a great roring -of the water: Therfore yͤ man douting, asketh once or -twice againe, whether the riuer might be past ouer in the -same place: to which the <b>Echo</b> answered stil that it might. -In the end, when he had escaped yͤ passage without danger, -he told his friends, how by the persuasiō of the diuel, he had -almost throwne himself hedlong into the riuer, and drowned -<span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span> -himself. In the same place, he saith, that the great Hall -at <b>Ticinium</b> in <b><i>Italy</i></b>, doth render sundry and manifold voyces, -if one speake 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 perswaded it is -the noyse of <b>Echo</b>.</p> - -<div class="sidenote">Things shyning -by night.</div> - -<div class="sidenote">Hector Boethius.</div> - -<p>There are certain things which shine only in the night, -as some precious stones doo, the eyes of certaine beastes, a -Glowoorme, or Globard, as also some kinde of rotten wood, -wherewith many times children so terrifie their play-fellowes, -that they imagine with themselues, to sée euil spirites, -or men all burning with fire. <b>Hector Boethius</b> writeth, -that a certain King of Scots caused some of his men to -be disguised in garments with bright shining scales, hauing -in their hands rotten wood instéed of staues, and so to -appeare to his nobilitie and Lords in the night, exhorting -them to fight couragiously with their enemies, and promising -them to obtaine victorie. Whereby the noble men supposing -they had séene angels, behaued themselues valiantly, -and atchieued the victorie.</p> - -<div class="sidenote">Burning lights.</div> - -<p>Many times candles & small fires appeare in the night, -and séeme to runne vp and downe. And as the yong men in <b><i>Heluetia</i></b>, -who with their firebrands which they light, at the -bonfires in Shroftide, sometime gather themselues togither, -and then scatter abroad, and againe, méeting togither, -march in a long rancke: euen so doo those fires sometime -séeme to come togither, and by and by to be seuered & runne -abroad, and at the last to vanish cleane away. Sometime -these fires goe alone in the night season, and put such as sée -them, as they trauell by night, in great feare. But these -things, and many such lyke haue their naturall causes: -and yet I will not deny, but that many times Diuels delude -men in this maner.</p> - -<div class="sidenote">Exhalatons.</div> - -<p>Natural Philosophers write, that thicke exhilations -aryse out of the earth, and are kindled. Mynes full -<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> -of sulphur and brimstone, if the aire enter vnto it, as it lyeth -in the holes and veines of the earth, will kindle on fier, -and striue to get out. Sometimes fire bursteth out of -the earth, as high as a tall trée, and is suddeinly put out againe. -Which thing is to be thought to procéede of fierie -matter, séeking a vent to gush out. Wee reade of the -mount <b><i>Aetna</i></b> in -<b><i>Cicilie</i></b>, that in times past it burnt continually, -day and night, casting forth flames of fire, fiery stones -and ashes in great aboundance. The lyke is read also at -<b><i>Vesuuius</i></b> a hill in <b><i>Campaine</i></b>, about a Germaine mile from -<b><i>Naples</i></b>: The same hill in the time of <b>Titus</b> the Emperour, -as S. <b>Hierom</b> reporteth, cast foorth of it so much fire, that it -burnt the country, 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 great -heate, haue very much indamaged the people inhabiting -thereabout. In <b><i>Iseland</i></b>, as <b>Olaus Magnus</b> witnesseth, are -found fiers which breake out of the earth. And as whole -hilles and mountaines may burne, euen so may a litle fire -be kindled in the earth, and yet wander very large. They -which 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 séene -men burning like fire, or some other straunge thing, which -they haue heard other men talke of. And by means of their -great feare, oftentimes they fall into great daungerous -diseases.</p> - -<div class="sidenote">Glasses.</div> - -<p>The arte perspectiue doth also worke this wonderfull -feate, that diuers and sundrie shapes will appeare in glasses, -made and sette togither aftter a certeine artificial sorte: -sometimes they will séeme to goe out of the doores, and resemble -men of our familiar acquaintance. Many things in -very déed are naturall, although we cannot finde any naturall -reason for them.</p> - -<p>And yet by the way, they shewe themselues too foolishe, -<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> -which labour to bring all things to natural causes. Here I -will say nothing of these men, which can beare plaine and -rude people in hande, that they, or some other of their acquaintance, -haue séene strange things, which they earnestly -auouch to be true, when as indéede there was no suche -thing. How often I pray you, do we heare things affirmed -as true, which afterward proue most false: as that one was -caried away bodie and soule, that an other was put to death, -and an infinit nomber of such like reports.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_53-1" id="Page_53-1">[53-1]</a></span></p> - -<h2>CHAP. XII.</h2> -</div> - -<p class="center"><b>A proofe out of the Gentiles histories, that Spirites and<br /> -Ghoasts do oftentimes appeare.</b></p> - -<p class="drop-cap">ALbeit many melancholicke, madde, fearefull, and -weake sensed men, doo oftentimes imagine many -things which in very déed are not, and are likewise -deceiued, sometime by men, or by brute beasts: and -moreouer mistake things which procéede of naturall causes, -to be bugges and spirites, as I haue hitherto declared -by many examples, yet it is most certaine and sure, -that all those things which appeare vnto men are not alwayes -naturall things, nor alwayes vaine terrors to affray -men: but that spirites doo often appeare, and many -straunge and maruellous things doo sundry times chance. -For many such things of this sort, are to be red in diuers -graue and auncient Historiographers: and many men of -no small credite, haue affirmed, that they haue séene spirites -both in the day and in the night also. And here I will -orderly declare a fewe histories out of diuers allowed authors, -touching spirites which haue appeared and shewed -themselues.</p> - -<div class="sidenote">Triton appeared -to Iulius -Csar.</div> - -<p><b>Suetonius Tranquillus</b> writeth, that when <b>Iulius Csar</b> -marching out of <b><i>Fraunce</i></b> into <b><i>Italie</i></b> with his army, and -comming to the riuer <b><i>Rubico</i></b>, which diuideth <b><i>Italie</i></b> from -<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span> -the hether <b><i>Fraunce</i></b>, staying there a while, and reuoluing -with himselfe howe great an enterprise hee had taken in -hand, as he was wauering in mind whether he shuld passe -the water or not, suddeinly there appeared a man of excelling -stature and shape sitting hard by, pyping on a réede. -(<b>Melancthon</b> in his Phisickes calleth him <b>Triton</b>) vnto -whom when not only shepheards, but also very many souldiers -from the campe, and amongst them diuers trumpetters -had flocked to heare him, he sodeinly 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 <b>Csar</b>, good lucke mates, let vs goe whither -the gods warnings leade vs, and whither our enemies -iniquitie calleth vs: The dice are throwne. And so -he transported ouer.</p> - -<div class="sidenote">Theseus seene -in the battaile -of Maratho.</div> - -<p><b>Plutarke</b> writeth in <b>Theseus</b> life, that many which -were in the battaile of <b>Marathonia</b>, against the <b>Medians</b>, -did affirme, that they sawe the soule of <b>Theseus</b> armed, -(who long time before died of a fall) before the vauntgard -of the <b>Grecians</b>, running and setting on the barbarous <b>Medians</b>. -For which cause the <b>Athenians</b> afterward were moued -to honor him as a demigod.</p> - -<p><b>Pausanias</b> writeth in <b>Atticis</b>, -That in the field of <b>Maratho</b>. -400. yeares after the battaile there foughten, there -was heard the neying of Horses, and the encountring of -souldiers, as it were fighting euery night: And that they -which of purpose came to heare these things, could heare -nothing, but those that by chaunce came that way, heard it -very sensibly.</p> - -<p>The same <b>Plutarke</b> writeth in the life of <b>Cimon</b>, that -when the citizens of <b>Cherouesus</b>, had by faire words called -home their captaine <b>Damon</b>, (who before for diuers -murthers departed the citie) afterwards they cruelly slew -him in a Hotehouse, as he was bathing himselfe, and from -that time foorth, there were many strange sightes séene in -<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> -the same place, & many times also most gréeuous gronings -were there heard, insomuch that they were euer after constreined -to stop vp the hotehouse doores.</p> - -<p>Also in yͤ life of <b>Dion</b>, he reporteth that the saide <b>Dion</b> -being a stoute & a couragious man without any feare, sawe -notwithstanding a great and maruellous horrible sight. -For when he chaunced to sit alone in the entry of his house -in the euening (those are <b>Plutarks</b> owne words, as <b>Xiliander</b> -interpreteth them) musing & discoursing many things -with himselfe, being sodeinly moued with a great noyse, -he arose and looked backe to the other side of the gallerie, -and there he espied a monstrous great woman, who in apparell -and countenaunce nothing differing from a Tragi, -call furie, swept the house with a broome. With the which -sight being amazed & terribly afraide, he called his friends -and acquaintance vnto him, and declaring vnto them 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 indéede neuer hapned after. But a fewe daies after, -his sonne threwe himselfe headlong from the top of the -house, and died, and he himselfe being stabbed through the -bodie, ended his miserable life.</p> - -<p>The same author writeth in the life of <b>Decius Brutus</b>, -how when <b>Brutus</b> was determined to transporte his army -out of <b>Asia</b> into <b>Europe</b>, being in his tent about midnight, -the candle burning dimly, and all the host quiet and silent, -as he was musing and reuoluing with himselfe, he séemed -that he hearde one entring the Tente into him, and looking -backe vnto the doore, he sawe a terrible and monstrous -shape of a bodie, which farre excéeded the common -stature of men, standing faste by him without any -words, wherewith he was sore afraid: and yet he ventured -to aske it this question. What art thou (saieth -hée) either a God, or a man? and why commest thou -<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span> -vnto me? Whereto the image answered: I am (quoth he) -O <b>Brutus</b>, thy euill ghoast, at <b>Philippos</b> thou shalt sée mée. -Then saith <b>Brutus</b>, being nothing amazed: I will sée thée. -When the sight was vanished, he called his seruants, who -tolde him, that they neither sawe any such thing, neither -heard any voyce at all. All that night <b>Brutus</b> could not sléep -one winke. In the morning very early, he goeth vnto <b>Cassius</b> -and sheweth him his straunge vision. <b>Cassius</b> who despised -all such things (for he was an Epicure) ascribed the -whole matter to naturall causes. For his disputation hereof, -is yet extant in <b>Plutarke</b>. Afterwards <b>Brutus</b> (being vanquished -by <b>Augustus</b>, and <b>Anthony</b>, in the field of <b>Philippi</b>) -slew himselfe because he would not bee deliuered into the -hands of his enemies.</p> - -<div class="sidenote">Caius Cassius -sawe Iulius -Csar.</div> - -<p><b>Valerius Maximus</b>, in his first booke and sixt chap. writeth -that <b>Caius Cassius</b> sawe <b>Iulius Csar</b> in the battaile of -<b>Philippi</b>, (in a shape of greater maiesty, than any man hath) -setting spurres to his horse, and running on him with a terrible -threatning countenance: which when <b>Cassius</b> sawe, -he turned his backe to the enemy, and fled, and shortly after -murthered himselfe.</p> - -<div class="sidenote">Drusus sawe a -woman excelling -all mortall -creatures -in maiestie.</div> - -<p><b>Dio Cassius Nicsus</b>, in his Roman historie from the beginning -of his 55.booke writeth of <b>Drusus</b>, who by spoyling -<b><i>Germany</i></b> far and néere on euery side, came euen to the riuer -<b>Albis</b>, 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: <b>Drusus</b>, which canst finde no -end of thy gréedie desire, whither goest thou? It is not lawfull -for thée to sée al these things: but rather get thée hence, -for the ende both of thy life and worthie déedes is nowe at -hand. When <b>Drusus</b> heard these things, he sodeinly chaunged -his course, and being on his iourney, before he came to -the riuer of <b>Rein</b>, he sickned and dyed. Other like foretokens -the same author reporteth to haue hapned before his -<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span> -death, all the which notwithstanding, he nothing regarded. -For two yong men appeared on horsebacke vpon the -rampiers, and the shriking of women was also hearde, -with many other such like. &c.</p> - -<div class="sidenote">Plinius secundus -writing of -spirits.</div> - -<p><b>Plinius secundus</b> citizen of <b>Nouocomensis</b>, hath an Epistle -of Spirits appearings, written vnto his friend <b>Sura</b> -in the vii. booke of his Epistles, which we haue thought -good to set downe whole in this place: Leisure (saith he) -graunteth me libertie to learne, and giueth thée leaue to -teache. Therfore I am very desirous to knowe whether -thou thinke fantasies are any thing, and whether they -haue any proper figure of their owne, and be some kinde -of diuine power, or else whether they take vppon them -some vaine & variable shape, according to the feare which -we haue of them? That I should so beléeue, I am especially -moued thereto by that which I heare saie happened -to <b>Curtius Rufus</b>, who was as then, companion to the -Proconsul of <b>Affrica</b>, bothe poore, and also of small reputation. -And as he walked one day in a Gallerie towardes -the euening their 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 <b><i>Affrica</i></b>, 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 honoure, and afterwarde, that he should -returne into the same prouince with full and high authoritie, -and there end his daies. Which things came all to -passe. And moreouer, the same figure (as it is saide) mette -with him againe on the shore side, as he entred out of the -ship, and came towardes <b><i>Carthage</i></b> to take his charge and -regiment in hande. Afterwards falling sick, when no man -dispayred of his healthe, coniecturing things to come by -those that had passed, and comparing aduersitie with his -former prosperitie, he vtterly cast away all hope of recouerie. -Is not this also more terrible, and no lesse maruellous, -<span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span> -whiche I will now repeate as I haue heard it -tolde?</p> - -<div class="sidenote">The spirit of -Athens.</div> - -<p>There was in <b><i>Athens</i></b> a goodly and a very large house, -but euill reported, and counted as an infortunate and vnluckie -house. For about midnight, there was heard the -noyse of iron, and if one marked it well, the ratling of -chaines, as it were a farre off at the first, and so, néerer and -néerer: shortly there appeared an image or shape, as it were -an olde man, leane and loathsome to beholde, with a long -beard and staring haire: on his legges he had fetters, and -in his hands carried chaines which he alwaies ratled togither. -By meanes whereof, those that inhabited the house, -by reason of their feare, watched many heauie and pittifull -nights: after their watching folowed sicknesse, and soone after, -as feare increased, ensued death. For in the day time -also, albeit the image were departed, yet the remembrance -thereof, was euer present before their eyes: so that their -feare was longer than they had cause to feare. Vpon this -the house stood desert and solitarie, wholly lefte vnto the -monster whiche haunted it: yet was it proclaimed to be -solde, if happily any man whiche was ignorant of this -great mischiefe, would either buy it or hire it. <b>Athenodorus</b> -chanced to come to <b><i>Athens</i></b>, and there readeth the writing -on the doore: And when he had learned the price, because -he suspected the good cheapenesse thereof, enquiring -further, vnderstoode the whole matter, and notwithstanding -any thing that he heard, he hired the house, so -much the rather. When it waxed night, 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 seruaunts into the inner -part of the house. He himselfe setleth his minde, his eyes -and hand to write, least his mind being vnoccupied, should -imagine it heard straunge figures, and should bréed vaine -feare. In the beginning of the night, there was silence as -<span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span> -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, and stopped -his eares. Then the noyse increaseth & draweth neare, -and séemeth sometimes to be without the porch, sometimes -within. Thē he looketh back, and seeth and acknowledgeth -the shape whereof he had heard before: the image stood still -and 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 againe to his writing. -The image shaketh his chaines ouer his head, as he -sate writing. He looketh about againe, and seeth him beckning, -as he did before. And so rising vp without delay, taketh -the candle in his hand and foloweth: the image goeth -before with a softly pace, as though he were heauily laden -with chaines: After he had turned aside into the court of -the house, sodeinly vanishing away, leaueth his walking -mate alone. He being forsaken, laieth hearbes and leaues -gathered togither vpon the place. The next day he goeth to -the rulers of the citie, and willeth them to commaund the -place to bée digged vp, whiche done, they finde bones -wrapped and tyed in chaynes: which the bodie béeing -putrified and consumed with long lying in the earth, had -left lying in bondes: those bones being gathered togither, -were buried solemnely: The house, after they were orderly -laide in the ground, was euer after cleare of all such -ghostes.</p> - -<p>In these things I must beléeue other mens reports, but -that which followeth, I can boldly affirme on mine owne -knowledge.</p> - -<p>I haue one with mée, sometime my bondseruaunt, -but nowe enfraunchized and set at libertie, a man not vtterly -vnlearned: with him my yonger brother lay togither -in one bed. He in his owne imagination seemed that he saw -a certain personage sitting vpon the bedde where he laie, -<span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span> -putting kniues vnto his head, and therewith polling off his -haires. When it was day light, the haires were found on -the ground, he being in very déed notted about the crowne -of his head. Shortly after the like happened vnto him, -which made all men beléeue the first was true. The boy -amongst a great many of his fellowes chaunced to sléepe -in the schoole, and being in sléepe, there came certaine in at -the windowes (as he sayd) cloathed in white garments, -and shore of his haire as he laie, and so departed againe as -they came. This polling, and also his haires scattered -abroad, were founde when it was day. No notable matter -ensued hereof, except it were, perchaunce, that I was -not accused of treason, as I should haue bene, if <b>Domitianus</b>, -who died about this time, had liued longer. For there -was a libell found in his coffers, giuen vnto him against -me, written by maister <b>Carus</b>. By which it may well be -coniectured, that in so much as those which are accused, doo -vse to let their haire growe very long, the cutting of my -friends haire, was a sure signe of escaping the great daunger, -which then hung ouer my head. Wherefore I hartily -require you to straine your learning. The matter is worthie, -wherein ye may vse long and déepe consideration: and -I surely am vnworthie to whom ye shuld open your knowledge. -You may therfore (if it please you) dispute the matter -on both sides, as ye are accustomed, but yet I pray you handle -it more throughly on the one side, least ye sende me away -wauering and hanging in doubt, whereas the cause of -my séeking counsel, is to the ende I might be quite out of -doubt. Fare ye well.</p> - -<div class="sidenote"> Manlius.</div> - -<p>What answere master <b>Sura</b>, (who as it appeareth, was -well learned) made vnto maister <b>Pliny</b> I do not finde. But -to say the truth, what sound answere could he, being a Gentile -make herein? The like history is to be red in the collections -of <b>Iohn Manlius</b> common places, who (as <b>Philip Melancthon</b> -reporteth) dooth write, that <b>Theodorus Gaza</b> -<span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span> -had a lordship or manour place in <b><i>Campania</i></b>, giuen him by -<b>Nicholas</b> Pope of <b><i>Rome</i></b>. In the manour, when by chaunce, -one of his farmers had digged vp a coffin with dead mens -bones in it, there sodeinly appeared a spirit vnto him, commaunding -him to bury the coffin againe, or else his sonne -should shortly after die. Which when the farmer refused -to doo, shortly after his sonne was found slaine in the night. -A fewe dayes after, the Spirit appeared againe vnto the -husbandman, menacing and threatning him, that in case -he did not bury the aforesaid bones, he would kill his other -sonne also. The man taking warning by his losse, and séeing -his other sonne fallen sicke, goeth vnto maister <b>Theodorus</b> -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 bury the coffin with the bones. -As soone as the bones were laide in the graue, the husbandmans -sonne immediatly recouered his health.</p> - -<p><b>Dion</b> writeth, that the Emperour <b>Traianus</b> was ledde -out of the house, where he had taken vp his Inne, in the -time of an earthquake, into a more safer place.</p> - -<p><b>Iulius Capitolinus</b>, which setteth out a fewe lines of the -Romane Emperours, reporteth, that <b>Pertinax</b> for the space -of thrée days before he was slaine by a thrust, sawe a certaine -shadow in one of his fishponds, which with a sworde -readie drawne threatened to slaie him, and thereby much -disquieted him.</p> - -<p><b>Flauius Vopiscus</b> writeth, that whereas <b>Tacitus</b> fathers -graue opened it selfe, the sides therof falling downe of their -owne accord, and that his mothers soule appeared both to -him and <b>Florianus</b> day and night, as if she had bene liuing, -it was a most sure and infallible signe, that he should die -shortly after.</p> - -<p><b>Ammianus Marcellinus</b>, writing of the signes or prognostications -of <b>Constantius</b> death, saith that he was troubled -<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span> -and terrified in the night season with shapes and figures.</p> - -<p>The same Author affirmeth in his 25. booke, that a little -before <b>Iulianus</b> died, as he sate writing in the tents, following -the example of <b>Iulius Csar</b>, he sawe the image of the -publicke <b>Genius</b>, or god of the place (which was wont to be -painted with <b>Amaltheas</b> horne in his hand) departing from -him, more deformed and ill fauoured, than when it began to mount vp to the narrow top of the tent.</p> - -<div class="sidenote">Lucan.</div> - -<p><b>Lucanus</b> as well an excellent Historiographer, as also a -most learned Poet, reckneth vp many forewarnings, in his -first booke of the battaile of <b>Pharsalia</b>, which chaunced before -the great conflict betwéen <b>Iulius Csar</b>, and great <b>Pompeius</b>: -and amongst other things, he writeth thus.</p> - -<blockquote> -<p><b><i>The trumpets blew, and looke euen as the battaile ioynd apace,<br /> -So did the night with silent shades increase her darkish face.<br /> -And then the ghosts of</i></b> <b>Sylla</b> <b><i>fierce, were plainly seene in field,<br /> -Thereby declaring euil signes, of blood that should be spild.<br /> -And by the floud of Anien, the husband did spie<br /> -Great</i></b> <b>Marius</b>, <b><i>out of broken graue his head aduauncing hie</i></b>. -</p> -</blockquote> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_62-1" id="Page_62-1">[62-1]</a></span></p> - -<h2>CHAP. XIII.</h2> -</div> - -<p class="center"><b>A proofe out of the histories of the auncient Church, and<br /> -of the writings of holie Fathers, that there are walking<br /> -Spirits.</b></p> - -<div class="sidenote">Sozomenus.</div> - -<p class="drop-cap">IF we read ouer the Ecclesiasticall histories, we shall -finde many of these examples. <b>Sozomenus</b> writeth in his -Ecclesiasticall historie, the sixt booke and 28. chapter, of one -<b>Apelles</b>, a black Smyth by occupation (whose name was at -that time very famous throughout <b><i>Egipt</i></b>, for the gift of working -miracles, wherwith he was indewed) who as he was -one night hard at his work, had appearing vnto him, a vision -of a Diuel in the likenesse and attire of a very beautifull -womā, mouing & intising him to the vice of lechery. But he -sodenly catching yͤ iron which he wrought on, glowing hot -<span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span> -out of the fire, thrust it in yͤ diuels face, and scorched his visage, -wherat he fretting & crying out, in al hast fled away.</p> - -<p>Likewise in his 7. booke and 23. chap. writing of the sedition -raised at <b><i>Antioche</i></b>, for the immoderat action and tribute -which <b>Theodosius</b> layd on the citie in the time of warres, -whereby the people being offended, ouerthrew the images -of the Emperour and his wife, dragging them in roapes -about the citie, and reporting all kinde of villany and dispite -against them, 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 woman hauing a huge stature and most horrible -looke, running vp and downe the citie through the stréetes -aloft in the aire, whisking & beating the aire with a whip, -rendring a fearefull sound. That as men are wont to prouoke -wilde beasts to anger, which serue for publike spectacles: -euen so it séemed, some euil angell by the craft of -the diuell stirred vp that commotion amongst the people.</p> - -<div class="sidenote">Theodorus.</div> - -<p><b>Theodorus Lector</b>, in his first booke of Collectanies, out -of the Ecclesiasticall historie writeth, that as <b>Gennadius</b> -Patriarch of <b><i>Constantinople</i></b>, came downe to the high aultar -to make praiers and orizons, there appeared vnto him -a certaine vision or spirit in a most horrible shape and figure, -which so soone as he had sharply rebuked, straightwaies -he heard a voice crying out aloud, yͭ so lōg as he liued -he would giue place & cease, but when he was once dead, he -would surely ransack and spoyle the Church. Which when -yͤ good father heard, he ernestly praied for yͤ preseruation of -the church, & soone after departed this life. There are many -things to be read in <b>Gregori<sup>9</sup> Nicephor<sup>9</sup></b>, who setteth foorth -<span class="sidenote">Nicephorus.</span> -Ecclesiastical matters at large, & <b>Abdias</b> in the liues of the -Apostles, concerning visions, dreames, miracles of saints, -and also appearings of spirites. For wise men iudge, they -were more diligent & ready in describing such things, than -in other matters, which might haue bin to greater purpose -<span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span> -and much more profitable for the readers to vnderstand.</p> - -<p>He that readeth ouer the Histories, which in times -past haue bene written, (and that especially by Monkes) -shall méete with an innumerable company of these sorts: -Yet by the way I must néedes say this, that verie many -things haue bin written by them, which the Readers may -iustly suspect, and stand in great doubt of.</p> - -<p><b>Ludouicus Viues</b>, -<b>Beatus Rhenanus</b>, and many other learned -men of our time, in describing other things, doo finde -great fault with the Chronicles written by Monkes, for -that they were gathered togither by vnlearned dolts without -any iudgement. But let euery man estéeme of them as -he list. For albeit there are diuers things in them very foolish -and ridiculous, yet it may be well thought that many -things were so in very déed, as they haue committed them -to writing.</p> - -<p>A man shall méete with many places concerning visions -<span class="sidenote">Ambrose.</span> -and appearings of spirits, euen in the old fathers also. -S. <b>Ambrose</b> in his 90. Sermon, writeth of a noble Virgin -named <b>Agnes</b>, who was crowned with martirdome for the -professiō of christian religion. And as her parents watched -one night by her graue, they saw about midnight, a goodly -company of Virgins cloathed in golden vayles, amongst -whome also was their daughter, arraied like vnto the rest: -who willing the other Virgins to staie awhile, turning her -selfe towards her parents, willed them in any case, not to -bewaile her as if she were dead, but rather to reioyce with -her, for that she had obteined of God eternal life. Which assoon -as she had spoken, she immediatly vanisht vanisht out of sight.</p> - -<div class="sidenote">Augustine.</div> - -<div class="sidenote">Felix appeared -at Nola.</div> - -<div class="sidenote">Gregorie.</div> - -<p>S. <b>Augustin</b> declareth in his booke, <b>De cura pro mortuis -agenda</b>, that when the Citie of <b><i>Nola</i></b> was besieged by the -Barbariens, the citizens saw <b>Felix</b> the martyr plainly appearing -vnto them. Touching S. <b>Gregorie</b>, who in his -Dialogues writeth many such things, we will entreate -hereafter when his turne commeth.</p> - -<p><span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span></p> - -<p>Ye shall read of many such like, in the liues of the auncient -Fathers, which al are not to be reiected as vain and fabulous, -for some part of them written by graue and learned -men, whereof letting the rest passe for breuitie sake, I will -rehearse one short historie.</p> - -<div class="sidenote">Basiliscus appeared -to Chrysostome.</div> - -<p>It is to be séene in the life of <b>Ioannes Chrysostom</b>, that -<b>Basiliscus</b> Bishop of <b><i>Comane</i></b> (who suffered as a Martir with -<b>Lucianus</b> the priest at <b><i>Antioch</i></b>, vnder <b>Maximianus</b> the Emperour) -appeared vnto Saint <b>Chrysostome</b>, when hee was -in exile, and sayd vnto him: Brother <b>Iohn</b>, be of good comfort, -for to morrow we shall be togither. But first he appeared -to the priest of that Church, and sayd vnto him: prepare -a place for our deare brother <b>Iohn</b>, who will shortly -come hither. Which things the euent proued afterwards -to be true.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_65-1" id="Page_65-1">[65-1]</a></span></p> - -<h2>CHAP. XIIII.</h2> -</div> - -<p class="center"><b>That in the Bookes set foorth by Monkes, are many ridiculous -and vaine apparitions.</b></p> - -<p><img class="drop-cap" src="images/i_wl.png" alt="W" width="150" height="155" /> -E made mention a litle before, of Chronicles -written by Monkes. Now as -touching their legendes of Saintes (as -they terme their storehouses of examples, -and liues of auncient Fathers, in -the which are many apparitions of diuels -& spirits,) verily there is no cause -at all why we should ascribe much vnto -them, for the most part of such stuffe as is set forth in them, -haue no shewe nor likelihood of truth: perchaunce their -minde 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.</p> - -<p>The like may be sayd, of many superstitious Popish -writers, who following these mens steppes, haue written -<span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span> -many vpon other mens credit and reports, which least any -man thinke I write, being moued with enuie or hatred of -the persons, I will shewe you one onely historie or fable -amongst so many, that you may thereby haue as it were a -taste of that which I sayd euen now.</p> - -<div class="sidenote">S. Seuerine -Bishop of -Colin.</div> - -<p><b>Petrus Damanus</b>, who first was a Monke after the order -of S. <b>Benedict</b>, and afterward Bishop of <b><i>Hostia</i></b>, a man -of great estimation among Papists, as well for the opinion -they had of his learning, as for the shewe of his vpright -liuing, telleth a storie of a certaine Monke of <b><i>Colein</i></b>, -who on a time passing ouer a Riuer on horsebacke, espied -Saint <b>Seuerinus</b> sometime Bishop of <b><i>Colein</i></b> on the Riuer, -who not long before was departed this life, and being buried -at that time, was much renowmed for doing sundrie -miracles. The Bishop catcheth holde on the Monkes -bridle, and would not let him passe any further: wherewith -the Monke was sore afraide, and diligently enquired -of him, why he being so notable a man, was there -withholden in that place. The Bishop then required him -to lende him his hand, that hée might vnderstand by féeling -how it was with him, which when he had done, and -that the Bishoppe had dipped the Monkes hande downe -into the water, sodeinly in one moment all the flesh of his -hand, by reason of the extreame heate, was scalded off, so -that the bones only remained al bare. Vnto whom then the -Monke, sith (quote hée) thou art so famous a man in the -Church, how commeth it to passe that thou art so gréeuously -tormented? The Bishop aunswered: only sayd hée for -this cause, for that I haue not sayd ouer my Canonicall -houres in due time distinctly as I should haue done: for -I was in the Emperours 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 day I was -troubled with other businesse: and for that cause do I now -suffer this punishment of miserable heat. But let vs both -<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> -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 saide. 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 there, to poure -out their praiers for mée, to giue almes to the poore and -néedie, and to perseuere incessantly in offring vp continuall -sacrifice for me, for so soone as these things shal be fulfilled, -I shal 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: -If that good and godly Bishop, who being ouercharged -with affaires of the Emperour leading to publike wealth, -could not dispatch his taske 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 coldly, or -else leaue them cleane vnsayd, that they may the better -followe their owne lustes and vaine deuises? And héere -note by the way, they make no mention at all of omitting -those things which God hath expresly commanded vs. -But in case the Popish Bishoppes doo verily beléeue this -story 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 -Bishops of those Churches, whereof notwithstanding -they haue no care or regarde, but either wholly intangle -themselues with worldly matters, or if they do deale in -matters of the Church, their whole study is directed to this -end, to stop the sincere preaching of Gods word, and to tread -those vnderfoote whose mindes are occupied day and night, -to the aduancing and setting forth of Gods glory. Of this -stampe and sort, are most of those thinges wherewith the -Monkes inferred and stuffed their bookes.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span></p> - -<h2>CHAP. XV.</h2> -</div> - -<p class="center"><b>A proofe by other sufficient writers, that Spirites doo -sometime appeare.</b></p> - -<p><img class="drop-cap" src="images/i_al.png" alt="A" width="150" height="157" /></p> - -<div class="sidenote">Alexander ab -Alexandro.</div> - -<p>S touching other notable writers, they -also make mention of spirites which do -oftentimes appear. <b>Alexander ab Alexandro</b>, -an excellent Lawier, born at <b><i>Naples</i></b>, -in his secōd booke <b><i>Gemalium dierum</i></b>, -and ninth chapter, writeth that a certain -familiar friend of his, of good credite, did -celebrate yͤ funeral of one of his acquaintance, -and as he returned towards <b><i>Rome</i></b>, he entred into an -Inne fast by the way, because it was night, and there laide -himselfe downe to rest. As he laie there alone broad awake, -sodeinly the image of his friend lately deceased, came before -him maruellous pale and leane, euen as he was when -he sawe him last on his death bedde, whome when he beheld, -being almost besides himselfe with feare, he demaunded -of him who he was? But the ghost making no answer, -but slipping off his cloathes laide him downe in the same -bedde, and drew neare, as if he would haue embraced him. -The other gaue him place, and kéeping him off from him, -by chance touched his foote, which séemed so extréemly cold, -as no Ice in the world might be compared vnto it. Whereat -the other looking very lowringly vpon him, tooke vp his -clothes againe, and rose out of the bed, and was neuer afterwards -séene. He reporteth other histories in the same -place, which hapned in his time. He liued aboue foure score -yeares ago, or neare that time.</p> - -<div class="sidenote">Baptista.</div> - -<p><b>Baptista Fulgosus</b>, Duke of <b><i>Genua</i></b>, in his booke of worthy -sayings and doings of Emperors, Princes, Dukes, &c. -(which he wrote being in exile to auoyd idlenesse: Touching -straunge and monstrous things) writeth that in -<span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span> -the Court of <b>Mattheus</b>, surnamed the great Shiriffe of the -Citie, in the euening after Sunne sette, there was seene a -man farre excéeding common stature, sitting on a horse in -complete armour: who when he had bin there séene of many, -by the space of an houre, in the end vanished away, to the -greate terrour of those that beheld him. About thrée daies -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 didde before. Not long -after, Henry the seuenth Emperor, departed this life, to -the vtter vndoing of all the Shiriffes.</p> - -<p>Immediately after this Historie, he putteth an other -more worthie memorie than the foremost. <b>Lodouicus</b> father -to <b>Alodisius</b>, ruler of <b><i>Immola</i></b>, not long after he died, -appeared vnto a Secretarie, whom <b>Ludouicus</b> had sente -to <b><i>Ferraria</i></b>, as he was on his iourney, riding 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 day to repaire vnto the same -place, for he had matter of greate importance to declare -vnto him. Which when <b>Lodouicus</b> heard, partly because -he could not beléeue it, partly for that he doubted some 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 messenger to tell him, that twentie two yeares, one -month and one day being passed, he should loose the rule and -gouernment whiche he nowe possessed. As soone as the -time foreshewed by the ghost was expired, albeit he were -very circumspect and careful, yet the same night, the souldiours -of <b>Philip</b> Duke of <b><i>Millen</i></b>, with whom he was in -league & therfore stood came ouer the -<span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span> -ditches hard frozen with Ice vnto the walles, and raising -vp ladders, tooke both Citie and Prince togither.</p> - -<div class="sidenote">Melancthons -Aunt.</div> - -<p><b>Phillip Melancthon</b>, writeth in his booke <b><i>De anima</i></b>, that -he himselfe hath séene some Spirits, and yͭ he hath knowne -many men of good credit, which haue auouched not only to -haue séene ghostes themselues, but also that they haue -talked a great while with them. In his booke which he intituleth -<b><i>Examen Theologicum</i></b>, he rehearseth this historie. -Which was, that he had an aunt, who as she sat very heauily -by the fire, after her husband was dead, two men came -into her house, whereof the one being very like, said he was -her husband deceased, the other being verie tall, had the -shape of a <b>Franciscan</b> Friar. This that séemed to be the husband, -came neare the chimney saluting his heauy wife, bidding -her not to be afraide, for (as he said) he came to commaund -her certaine things: then he bid the long Monke to -go aside a while into the stoue hard by. And there beginning -his talke, after many words, at the last be earnestly -beséecheth, and most hartily desireth her, to hire a Priest to -say Masse for his soule, and so being readie to depart, he biddeth -her giue him her right hand: which thing (she being -sore afraide) abhorring to doo, after he had faithfully promised -she should haue no harme, she giueth her hand, which -albeit indeed it had no hurt, yet did it séeme to be so scorched, -that euer after it remained blacke. This being done, he calleth -foorth the <b>Franciscan</b>, and hastily going forth togither, -they vanish away. <b>Ioannes Manlius</b>, in his collectanies of -Common places, writeth concerning other spirites which -he and other men also did sée, the first tome in the Chapter -<b><i>De malis spiritibus & ipsorum operibus</i></b>, and also in the Chapter -<b><i>De satisfactione</i></b>.</p> - -<div class="sidenote">Ludouicus -Viues.</div> - -<p><b>Ludouicus Viues</b>, saith in his first booke <b><i>De veritate fides</i></b>, -that in the new world lately found out, there is nothing -more common, than not only in the night time, but also at -noone in the midday, to sée spirits apparantly, in the Cities -<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span> -and fieldes, which speake, commaund, forbid, assault men, -feare and strike them. The very same do other report which -describe those nauigations of the great Ocean.</p> - -<div class="sidenote">Hieronimus -Cardanus.</div> - -<p><b>Hieronimus Cardanus</b> of <b><i>Millen</i></b>, excellently séene in -Philosophie & Phisicke, remembreth a great many of these -apparitions, in his booke <b><i>De subtilitate, & varietate rerum</i></b>: -which who so listeth to reade, I referre him to his bookes, -for I am desirous to be bréefe.</p> - -<div class="sidenote">Olaus.</div> - -<p><b>Olaus Magnus</b>, Archbishop of <b><i>Vpsalia</i></b> in <b><i>Sueueland</i></b>, declareth -in his history <b><i>De Gentibus Septentrionalibus</i></b>, the second -booke and third chap. that spirits appeare in <b><i>Iseland</i></b>, in -the shape & likenesse of such, as men are acquainted withal: -whom the inhabitants take by the hand in stead of their acquaintance, -before they haue heard any word of those their -acquaintāce death, whose similitude and likenesse they take -on them, neither do they vnderstand that they are deceiued, -before they shrinke and vanish away. These things haue I -brought togither both out of the olde and also new writers, -that it might plainly appeare, that spirites do oftentimes -walke and shewe themselues vnto men.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_71-1" id="Page_71-1">[71-1]</a></span></p> - -<h2>CHAP. XVI.</h2> -</div> - -<p class="center"><b>Daily experience teach vs, that spirits do appeare to men.</b></p> - -<p class="drop-cap">TO all the premisses before handled, this also is to be added, -which no man can deny, but that many honest and -credible persons of both kindes, as well men as women, of -whome some are liuing, and some already departed, which -haue and do affirme, that they haue sometimes in the day, -and sometimes in the night séene and heard spirits. Some -man walketh alone in his house, and behold a spirit appeareth -in his sight, yea and sometimes the dogs also perceiue -them, and fal down at their masters féet, and wil by no -means depart fro them, for they are sore afraid themselues -too. Some man goeth to bed, and laieth him downe to rest, -<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span> -and by and by there is some thing pinching him, or pulling -off the clothes: sometimes it sitteth on him, or lieth -downe in the bed with him: and many times it walketh -vp and downe in the Chamber. There haue bene many -times men séene, walking on foote, or riding on horseback, -being of a fierie shape, knowne vnto diuers men, & such -as died not long before. And it hath come to passe likewise, -that some eyther slaine in the warres, or otherwise -deade naturally, haue called vnto their acquaintance béeing -aliue, and haue bene knowne by their voice.</p> - -<div class="sidenote">Spirites requiring -helpe.</div> - -<p>Many times in the night season, there haue béene certaine -spirits heard softly going, or spitting, or groning, -who being asked what they were, haue made aunswere -that they were the soules of this or that man, and that they -nowe endure extreame tormentes. If 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 number of Masses were 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 -light 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, -which haue fayned themselues to be soules of men deceased, -as I haue before saide: in so much 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 some corner or no. Many vse at this day to search -and sifte euery corner of the house before they go to bed, -that they may sléepe more soundly: & yet neuerthelesse, they -<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span> -heare some scriking out, and making a lamētable noise, &c.</p> - -<p>It hath many times chanced, that those of the house haue -verily thought, that some body hath ouerthrowne the pots, -platters, tables and trenchers, and tumbled them downe -the staires: but after it waxed day, they haue founde all -things orderly set in their places againe.</p> - -<p>It is reported, that some spirits haue throwne the doore -off from the hookes, and haue troubled and set all things in -the house out of order, neuer setting them in their due place -againe, and that they haue maruellously disquieted men -with rumbling and making a great noyse.</p> - -<p>Sometimes there is heard a great noyse in Abbeis, and -in other solitarie places, as if it were Coopers hooping and -stopping vp wine vessels, or some other handicraftes men -occupied about their labour, when it is most certaine, that -all in the house are gone to bedde, and haue betaken themselues -to rest.</p> - -<div class="sidenote">Builders hear -spirits in the -night.</div> - -<p>When houses are in building, the neighbours many -times heare the Carpenters, Masons, and other Artificers -handling all things in such sort, as if they were busily labouring -in the day time. And this straunge wonder is ioyfully -receiued as a sure token of good lucke.</p> - -<p>There be some which iudge it commeth to passe naturally, -that we suppose we heare these things in the night, -which we heard before in the day time. Which question I -leaue to be discussed of better learned than my selfe.</p> - -<div class="sidenote">Diuels are in -Mines.</div> - -<p>Pioners or diggers for mettal, do affirme, that in many -mines, there appeare straunge shapes and spirites, who -are apparrelled like vnto other labourers in the pit. These -wander vp and down in caues and vnderminings, and séem -to besturre themselues in all kinde of labour, as to dig after -the veine, to carry togither oare, to put it into baskets, -and to turne the winding whéele to drawe it vp, when in -very déed they do nothing lesse. They very sildome hurt -the labourers (as they say) except they prouoke them by -<span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> -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.</p> - -<p>A certain godly and learned man wrote once vnto me, -of a siluer mine at <b>Douosium</b> -in the <b><i>Alpes</i></b>, vpon the which -<b>Peter Buol</b> a noble man, the Schultish of the same place, -(whom they call <b>Landammanus</b>,) 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 -mountaine, who when the laborers filled the stuffe they -had digged into their vessels, he seemed, for the most parte, -euery Fridaye, to be very busie, pouring the mettals of his -owne accord out of one basket into an other. Wherewith -the Schultish was not offended: and when he would eyther -descende into the pit, or come vp againe, blessing himselfe -with the signe of the Crosse, he neuer receiued hurt. -It chaunced on a time that while the saide spirit was too -busie intermedling himselfe with euery thing, one of the -miners being offended therewith, began to raile at him -very bitterly, and with terrible cursing words, bid 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 behinde his backe, yet notwithstanding he was -not slaine, but liued a long time after, well knowne vnto -diuers of his familiar friends, which yet liue at this day, -howbeit he died within a fewe yeares after.</p> - -<div class="sidenote">Agricola.</div> - -<p><b>Georgius Agricola</b>, whose learned workes which he -wrote of mettalles, be yet extant in the end of his booke of -creatures liuing vnder the earth, he maketh two kindes of -Diuels haunting in certayne Mynes abroade. For hée -saith, there are some cruell and terrible to behold: which -for the moste parte, doo very much annoy and hurt the labourers -digging for mettall.</p> - -<p>Suche a one was hée which was called <b>Annebergius</b>, -<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span> -who only with his breath, destroyed aboue 12. labourers at -once, in the Caue called <b>Corona Rosacea</b>. The wind wherwith -he slewe them, he let flée out of his mouth: for he appeared -in the similitude and likenesse of an horse.</p> - -<p>Such an other was <b>Snebergius</b>, who wearing a blacke -roll about his necke, tooke vp a labourer aloft from the -ground, and set him in the brinke of a certaine exceeding -déepe place, where had sometime bene great store of siluer, -not without gréeuous brusing of his bodie.</p> - -<p>And againe he saith, there be some very milde and gentle, -whom some of the <b>Germanes</b> call <b>Cobali</b>, -as the <b>Grecians</b> -do, because they be as it were apes and counterfeiters -of men: for they leaping and skipping for ioy do laugh, and -séeme as though they did many things, when in very déed -they do nothing. And som other call them elues, or dwarfes -of the Mountaines, thereby noting their small stature, -wherein they commonly appeare. They séeme to be hoare, -wearing apparell like the mettall Finers, that is, in a peticoate -laced, and an aperne of leather about their loynes. -These hurt not the labourers, except they misuse them, but -do imitate them in all their doings. And he saith, they are -not much vnlike vnto those whom the <b>Germanes</b> -call <b>Guteli</b>, -because they séeme to beare good affection towards men, -for they kéep horses, and do other necessary businesse. They -are also like vnto them whom they call <b>Trulli</b>, who taking -on them the feined shapes of men and women, do serue as it -is sayd, like seruants, both amongst other nations, and specially -amongst the <b>Suetians</b>.</p> - -<p>Touching these spirits haunting Mines of mettal, there -is somewhat to be read in <b>Olaus Magnus de Gentibus Septentrionalibus</b>, -the sixt booke and tenth Chapter.</p> - -<div class="sidenote">VVhich are -people that -eate and deuoure -men.</div> - -<p>They which saile on the great Ocean sea, make report, -that in certaine places, where the <b>Anthropophagi</b> do inhabit, -are many spirits, which doo the people there very much -harme.</p> - -<p><span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span></p> - -<p>Here 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 -being restored to themselues againe, haue told many miraculous -things which they haue séene.</p> - -<div class="sidenote">Cicero.</div> - -<div class="sidenote">Augustine.</div> - -<p><b>Cicero</b> writeth of maruellous things in his booke of diuination, -or soothsaying. And so do many other men also. -<b>Augustine</b> himselfe reciteth in many places of his bookes, -that some after they were dead, haue warned many their -friends 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 -such like things.</p> - -<div class="sidenote">Marsilius.</div> - -<p><b>Auenzoar Albumato</b>, a Phisitian of <b><i>Arabia</i></b>, writeth, -that he receiued an excellent medicine for his sore eyes, of -a Phisitian lately deceased, appearing vnto him in his sléep: -as <b>Marcilius Ficinus</b> doth testifie, writing of the immortalitie -of the soule. <b>Lib. 16. cap. 5.</b></p> - -<div class="sidenote"><i>Mat.1.& 2.</i></div> - -<p>The holy Scriptures also teach vs, that God hath reuealed -many things vnto men by dreames. <b>S. Mathew</b> in -his first and second chapter writeth, that the Angell of God -appeared many times vnto <b>Ioseph</b>, our Sauiour Christes -foster father in a dreame, and commaunded him to beware -of those which laie in wayt to destroy Christ Iesus.</p> - -<div class="sidenote"><i>Acts.</i></div> - -<p>We reade in the tenth Chapter of the Acts of the Apostles, -that S. <b>Peter</b> fell into a traunce, sawe the heauens -open, and sawe a vessell, as it were a great shéete, descend -downe vnto him from heauen, knit togither at the foure -corners, wherein were all maner of foure footed beastes of -the earth, and wilde beasts, and créeping things, and foules -of the heauen. And there came a voyce vnto him: Rise <b>Peter</b>, -kill and eate.</p> - -<div class="sidenote"><i>Acts 16.</i></div> - -<p>And in the 16. Chapter, as S. <b>Paul</b> was yet in <b><i>Asia</i></b>, comming -downe towardes <b><i>Troada</i></b>, this vision appeared vnto -<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> -him: There stoode a man of <b><i>Macedonia</i></b> and prayed him, -saying: Come into <b><i>Macedonia</i></b> and helpe vs. Hereby <b>Paule</b> -gathered, it was the will of God, that he should passe the -sea, and should preach the Gospell in <b><i>Macedonia</i></b>.</p> - -<p>But I purpose not to write of spirites and visions appearing -vnto men in their sléepe, least my Booke grow vnto -an huge volume: but only of those which we sensibly -sée when we are awake.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_77-1" id="Page_77-1">[77-1]</a></span></p> - -<h2>CHAP. XVII.</h2> -</div> - -<p class="center"><b>That there happen straunge wonders and prognostications,<br /> -and that sodein noyses and cracks and such like, are heard<br /> -before the death of men, before battaile, and before some<br /> -notable alterations and chaunges.</b></p> - -<p><img class="drop-cap" src="images/i_il.png" alt="I" width="150" height="156" /> -T hapneth many times, that whē men -lie sicke of some deadly disease, there is -some thing heard going in the chamber, -like as the sicke men were wont, when -they were in good health: yea & the sicke -parties themselues, do many times hear -the same, and by and by gesse what will -come to passe. Oftentimes a litle before -they yéeld vp yͤ ghost, and sometime a litle after their death, -or a good while after, either their own shapes, or som other -shadowes of men, are apparantly séen. And diuers times it -commeth to passe, that when some of our acquaintaunce or -friends lie a dying, albeit they are many miles off, yet there -are some great stirrings or noises heard. Sometimes we -think yͤ house wil fal on our heads, or yͭ some massy & waightie -thing falleth down throughout all yͤ house, rendring and -making a disordered noise: and shortly within fewe moneths -after, we vnderstand that those things happened, the -very same house yͭ our friends departed in. There be some -men, of whose stock none doth die, but that they obserue and -<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span> -marke some signes and tokens going before: as that they -heare the doores and windowes open and shut, that some -things runneth vp the staires, or walketh vp and downe the -house, or doth some one or other such like thing.</p> - -<p>But here I cannot passe this in silence: that there are -many superstitious mē, which vainly persuade themselues -that this cousin, and this or that friend of theirs will shortly -die. For in the end, the falling out of the matter it selfe, -sheweth it was a vaine and foolish persuasion, that they vnderstood -such things by any signes.</p> - -<div class="sidenote">Cardanus.</div> - -<p><b>Cardanus</b> in his booke <b><i>De veritate rerum</i></b>, writeth, that -there was a certaine noble Familie at <b><i>Parma</i></b> in <b><i>Italy</i></b>, out -of the which so often as any one died, there was séene an -olde woman in the chimney corner. On a certaine time -shée appeared, when a mayden of the same family laie very -sick, and therfore they cleane dispaired of her life: but soone -after she recouered again, and in the meane while, an other, -which was then in good health, sodainly died.</p> - -<p>There was a certaine parish priest, a very honest and -godly man, whome I knew well, who in the plague time, -could tell before hand, when any of his parish should die. -For in the night time he heard a noyse ouer his bed, lyke -as if one had throwne downe a sacke full of corne from his -shoulders: which when he heard, he would say: Now an -other biddeth me farewell. After it was day, he vsed to inquire -who died that night, or who was takē with yͤ plague, -to the ende he might comfort and strengthen them, according -to the dutie of a good pastor.</p> - -<p>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 heard some ratling about his -seate, or some other certaine 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 handie labour.</p> - -<p><span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span></p> - -<p>In Abbies, the Monkes seruants or any other falling -sicke, many haue heard in the night, preparation of chestes -for them, in such sort as the Coffin-makers did afterwards -prepare in déed.</p> - -<p>In some country villages, when one is at deaths doore, -many times there are some heard in the Euening, or in -the night, digging a graue in the Churchyard, and the same -the next day is so founde digged, as these men did heare before.</p> - -<p>There haue bin séene some in the night when the Moone -shined, going solemnely with the corpes, according to the -custome of the people, or standing before the doores, as if -some bodie were to bee carried to the Church to burying. -Many suppose, they sée their owne image, or as they say, -their owne soule, and of them diuers are verily perswaded, -that except they die shortly after they haue séen themselues, -they shall liue a very great time after. But these things -are superstitious. Let euery man so prepare himselfe, as it -he should die to morrow, least by being too secure, he purchase -himselfe harme.</p> - -<p>There happen other straunge things also. For when -some lye in the prison in chaines, readie to suffer punishment -for their offences, many times in the night season, -there is heard a great noyse and rumbling, as if some bodie -were breaking into yͤ gaile to deliuer the prisoners. When -men come to vnderstand the matter, they can neither hear, -nor sée any bodie, and the prisoners likewise say they heard -no maner thing.</p> - -<p>Some executioners or hangmen do report, that for the -most part, they know before hand whether any man shall -shortly bee deliuered into their handes to suffer: for their -swordes will moue of their owne accord. And there are -other that say, they can tell before, after what sort the prisoners -shall suffer.</p> - -<p>Many wonderfull and straunge things happen about -<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> -those which wilfully cast away themselues. Somtime their -corpses must be carried a great way off, before they being -thrust in a sack can be throwne into the sea: and being laid -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 -cart would runne very fast of his owne accord.</p> - -<div class="sidenote">Virgil.</div> - -<div class="sidenote">De animorum immortalitate -li.16.cap.5.</div> - -<p>Some men being slaine by théeues, when the théeues -come to the dead bodie, by and by there gusheth out freshe -blood, or else there is declaration by other tokens, that the - -théefe is there present. <b>Plato</b> writeth in the first booke of -his lawes, that the soules of such as haue bene slaine, do oftentimes -cruelly molest & trouble the soules of those which -slew them. For which cause <b>Marsilius Fiscinus</b> doth thinke -it chaunceth, that the wound of a man being slaine, while -the carkasse lieth on the ground, doth send out blood against -him, which wounded him, if he stand neare looking on his -wound. Which thing both <b>Lucretius</b> affirmeth to come to -passe, and also Iustices haue diligently obserued. <b>Dido</b> in -<b>Virgil</b> thus threatneth <b>Aeneas</b>.</p> - -<blockquote> -<p><i>And when the cold of death is come, and body voyd remaines,<br /> -Each where my haunting spirit shall pursue thee to thy paines.</i><br /> -</p> -</blockquote> - -<p>The like place is in <b>Horace</b> & in other Poets. As a théefe -sitteth at the Table, a cuppe being ouerthrowne, the wine -pearceth through the whole and sound wood of the Table, -to all mens admiration.</p> - -<p>Touching these and other such maruellous things, there -might be many histories and testimonies alleaged. But -whosoeuer readeth this booke, may call to their remembrance, -that they haue séen these and such like things themselues, -or that they haue heard them of their friendes and -acquaintance, and of such as deserue sufficient credit.</p> - -<div class="sidenote">Suetonius.</div> - -<p>Before the alterations and chaunges of kingdomes and -in the time of warres, seditions, and other dangerous seasons, -ther most commōly happen very strange things in the -aire, in yͤ earth, and amongst liuing creatures clean cōtrary -<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span> -to the vsuall course of nature. Which things men 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 when one part is forced to flye, there is heard horrible -cries, and great clattering of armour. Gunnes, launces -and holberdes, 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 fold about the stander-bearers heads: if the souldiours -be therewith amazed, they surely perswade themselues -there is some great slaughter towardes. It is saide also, -that horses will be very sad and heauie, and will not lette -their masters sit on their backes, before they go to the battaile -wherin they shall haue the ouerthrow: but when they -are coragious and lustilie neighing, it is a sure token of victorie. -<b>Suetonius</b> writeth, that the company of horses which -<b>Iulius Csar</b> let run at libertie, neuer to be put to labour -againe, did wéepe aboundantly when <b>Csar</b> was slaine.</p> - -<p>When <b>Miltiades</b> addressed his people against the <b><i>Persians</i></b>, -there were heard tirrible noyses before the battaile, -and certaine spirits were séene, which the <b>Athenians</b> afterwards -affirmed to be the shaddowe of <b>Pan</b>, who cast suche -a feare on the <b><i>Persians</i></b>, that they turned their backs and -fled. Thereof <b>Terrores Panici</b> tooke their name, being spoken -of sodayn feares vnlooked for, and terrours, suche as -<b>Lymphatici metus</b> are, which driue men out of their wits -being taken therewith.</p> - -<div class="sidenote">Cicero de diuinatione.</div> - -<p>Before the <b><i>Lacedemonians</i></b> were ouerthrowne in yͤ battaile -at <b>Leuctris</b>, the armour moued, & made a great noise -in the temple of <b><i>Hestor</i></b>. At the same time the doores of <b>Hercules -temple at Thebes</b> being fast shut with barres, opened -sodainly of their owne accord: and the weapons and armour -<span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span> -which hoong fastned on the wall, were found lying -vppon the grounde. These things are to be read in <b>Cicero</b> -his first booke <b>De diuinatione</b>.</p> - -<div class="sidenote">Liuie.</div> - -<p>In the second warres of <b><i>Carthage</i></b>, the standerd-bearer of -the first battaile of pikemen, could 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, <b>Caius Flaminius</b> the Consull, nothing -regarded, but soone after his army was discomfited, and he -himselfe slaine. Concerning which matter, <b>Titus Liuius</b> -writeth at large. In the beginning of the warres waged -with the people called <b>Marsi</b>, there was heard out of secrete -places, certaine voyces, and noyse of harnesse, which -foreshewed the daunger of the warres to come.</p> - -<div class="sidenote">Plinie.</div> - -<p><b>Plinie</b> writeth in his.2.booke and 59.chapter, that in the -warres with the <b><i>Danes</i></b>, and many times before, there was -heard the clashing of armour, and the sound of trumpets -out of Heauen.</p> - -<div class="sidenote">Appianus.</div> - -<p><b>Appianus</b> declareth what signes and wonders went -before the ciuill warres at <b><i>Rome</i></b>: what miserable cries of -men clashing of armour, and running of horses were heard, -no man séeing any thing.</p> - -<div class="sidenote">Valeri. Max.li.1.cap.6.</div> - -<p><b>Valerius Maximus</b> in his firste booke and 6.chapter of -straunge wonders, writeth how <b>Cneius Pompeius</b> had -warning before, not to fight the fielde with <b>Iulius Cesar</b> -for as he launced off, at <b>Dirrachium</b>, his souldiours were -taken with a sodayne feare: and in the night likewise before -the battaile, their hearts and courages sodainly failed -them. And after, the same author addeth that which <b>Cesar</b> -himselfe rehearseth in his 3.booke <b>De bello ciuili</b>: how that -the very same day wherin <b>Cesar</b> fought his fortunate battaile, -the crying of the armie, and the sound of trumpets -was heard at <b><i>Antioche</i></b> in <b><i>Syria</i></b>, so sensibly, that the whole -citie ranne in armour to defend their walles. The very -same thing he saith, happened at <b>Ptolemais</b>, and that at -<span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span> -<b>Pergamus</b> in the most priuie and secret parts of the temple -where none may enter, saue only priests, which place the -<b><i>Grecians</i></b> call -<span class="gktext">ἄδυτα</span> -there were heard the sound of drummes and timbrels.</p> - -<div class="sidenote">Castor and -Pollux.</div> - -<div class="sidenote">Plutarch.</div> - -<p>The historiographers reporte, that <b>Castor</b> and <b>Pollux</b> -haue béen often séene in battailes sitting on white horses, & -valiantly fighting against yͤ enemies campe. <b>Plutarch</b> writeth -in <b>Coriolanus life</b>, that they were séene in the battaile -against <b>Tarquinius</b>, and that immediatly after, they bare -tidings to <b><i>Rome</i></b> of the victory. The selfe same writeth <b>Titus -Liuius</b> also in his 8.booke of his first decade. We may -reade in the history of the siege of the noble citie of <b><i>Magdeburge</i></b> -in <b><i>Saxonie</i></b>, 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 themselues -<span class="sidenote">Iosephus.</span> -sawe no such man. <b>Iosephus</b> in his bookes of the warres -in <b><i>Iurie</i></b>, recordeth what straunge signes hapned before the -destructiō of <b>Ierusalem</b>: which were, that a brasen gate being -fast rampierd with barres, opened in the night time of -his owne accord. And that before the Sunne set, there were -séene chariots in the aire, and armies of men well furnished, -enuironing the citie rounde about. And that at Whitsontide, -as the priests entred the temple to celebrate diuine -seruice, they heard a great noise, and by & by a voice crying -<b>Migremus hinc</b>. Let vs depart hence. He reckeneth vp other -like things, which we néede not repeate in this place. -The same night that <b>Leo</b> of <b>Constantinople</b> was slayne in -the temple, the trauellers by sea heard a voice in the aire -which said: that <b>Leo</b> had roared out euen to the same place.</p> - -<div class="sidenote">Felix Malleolus.</div> - -<p><b>Felix Malleolus</b> doctor of both yͤ lawes, master of <b>Solodor</b>, -& canon at <b>Tigurū</b>, a mā of great reading, as it may easily apeare -by his lerned writings which ar yet extāt. (For he liued -about yͤ time whē yͤ Coūcell of <b>Basil</b> was holdē) writeth -in his booke <b>de nobilitate, c.30</b>. yͭ it is to be séen in yͤ historie -<span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span> -of <b>Rodulphus</b> king of the Romanes, that when the said -<b>Rodulphus</b> had vanquished <b>Othotarus</b>, King of <b><i>Boemia</i></b>, -continuing on the place all night, where the battell was -fought, about midnight, certain Spirits or Deuils, with -horrible noise and tumulte, troubled and disordered his -whole armie. And that those were spirits walking by -night, it appeared hereby, that they sodeynly vanished away -like smoake.</p> - -<p>The same Author writeth in his xxvi. chapter, That in -the yeare of our Lord .1280. as one of the <b>Plebans</b> (as they -call them) belonging to the churche of <b><i>Tigurine</i></b> preached -to the people, the graue stone of the tumbe or sepulchre of -the two martires <b>Felix</b> and <b>Regula</b>, patrones of the same -place, violently brake asunder, no man mouing or touching -it, giuing a horrible sound like vnto thunder, so that -the people were no lesse astonished and afraide, than if -the vaute of the Churche had fallen downe. And he saith, -that the same yeare, the third day of October, the greater -part of the citie of <b>Tigurum</b> was brent with fire, and moreouer, -that sedition was moued amongst the Citizens, for -certaine Ecclesiastical disciplines, and for the Imperiall -Banne (as they terme it.) In the yeare of our Lord .1440. -the twelfe day of December, at yͤ dedication of the foresaid -churche, about midnight, there was the like noise hearde, -and immediatly after followed ciuill warres, which the <b><i>Tigurins</i></b> -held with vncertaine successe against the other -<b>Heluetians</b>, for the space of seuen yeares and more.</p> - -<p>The same writer in the .33. Chap. hath, that at the same -time in the yeare of our Lorde .1444. before that valiaunt -battaile, which a feawe <b>Heluetians</b> fought against the innumerable -companie of <b>Lewes</b> Dolphin of <b>Fraunce</b>, fast -by the wals of <b>Basill</b>, in the time of the generall Councell, -there was hearde certaine nightes about those places, -the alarme of Souldiours, the clattering of harneys, and -the noyse of men encountring togither. &c.</p> - -<p><span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span></p> - -<p>Here I purposely omit many such like examples, for -there are many bookes, both of auncient and also of newe -writers, touching straunge signes and wonders, wherein -these may be redde.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_85-1" id="Page_85-1">[85-1]</a></span></p> - -<h2>CHAP. XVIII.</h2> -</div> - -<p class="center"><b>It is proued by testimonies of holy scripture, that spirites<br /> -are sometime seene and heard, and that other straunge<br /> -matters do often chaunce.</b></p> - -<div class="sidenote">Luke 14.</div> - -<p><img class="drop-cap" src="images/i_yl.png" alt="Y" width="150" height="154" /> - -Et perchaunce it will be obiected vnto -vs, that we bring no testimony out of -holy scripture, touching this matter: -especially to proue, that Spirits do oftentimes -appeare vnto men. I answer, -that truth it is, There are fewe things -hereof in the scriptures, and yet notwithstanding -somewhat is to be redde -in them. It is read in S. <b>Matthew</b> his fourtéenth Chapter, -of Christs Disciples, that when in the night season, by reason -of a contrary wind, they were in great danger of drowning -in the lake of <b>Genazareth</b>, and that in the dawning of -the day, the Lord walked on the water, they being afraide, -cried out, supposing they sawe a Spirit. Hereof we gather, -that they knew well inough, that Spirits appeared vnto -men vpon sea and land.</p> - -<p>Likewise when the Lord being risen from death, appeared -vnto his Disciples, meaning to assure them of his -resurrection, they thought at the first, that they sawe a Spirit. -In the which place, Christ 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 -betwéene himselfe, and Spirits of vaine apparitions. -But as touching these two testimonies, we wil speak more -in another place.</p> - -<p><span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span></p> - -<div class="sidenote">2.Samuel.</div> - -<p>It is a notable historie which we read in the seconde -Booke of <b>Samuel</b> concerning <b>Saule</b>, who, at what time the -Philistians warred vppon him, and that he was in verie -great daunger of them, he came to a woman, who was a -witch, and desired her to raise <b>Samuel</b> from death, that he -might know his counsell touching the successe of the wars. -She raised him vp one, whom <b>Saule</b> tooke to be <b>Samuel</b> indéede, -who also tolde him what euente shoulde come of the -warres. But whether hée were a true <b>Samuel</b> or a counterfait, -wée will dispute the matter more at large in his -conuenient place.</p> - -<div class="sidenote">2.Samuel.</div> - -<div class="sidenote">1.Paral.14.</div> - -<p>As concerning other maruellous things, there is somewhat -to be read in the Scriptures: In the seconde of <b>Samuel</b> -& the fift chap. Also in the first of <b>Paralipomenon</b>, -and the .xiiii. chap. we reade, that the Philistines went vp -the seconde time into Iurie, to make warres on <b>Dauid</b>: -Hée went vnto the Lord, and shewed him the matter, who -commaunded him, that he shoulde embushe himselfe behinde -the wood with his armie, and when he heard a rustling -or noise in the toppes of the trées, he should immediatly -sette vppon them. This sounde they say was a strange -and supernaturall sound.</p> - -<div class="sidenote">2.Reg.6.7.</div> - -<p>It is written in the second booke of the Kings the .vi. and -vii. chapters, that God deliuered the citie of <b><i>Samaria</i></b> from -great famine, when it was fiercely besieged by <b>Benhadad</b> -king of the <b><i>Assirians</i></b>, for in the night season their enemies -did heare the noise of the chariots, the neighing 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 togither his footemen and horssemen, -and had nowe sette vppon them, they soughte to saue -themselues by flighte, leauing theyr victuall and other -prouision behinde them in their tentes.</p> - -<div class="sidenote">1.Samu.7.</div> - -<p>In the first of <b>Samuel</b> and the seuenth chapter, God -caused a wonderfull greate noyse to sounde ouer the Philistians, -<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> -and so destroyed them. I meane they were so affrighted -with a kinde of straunge feare, that it was an easie -matter to vanquish them.</p> - -<div class="sidenote"><i>Daniel</i> 5.</div> - -<p>In the fifth Chapter of <b>Daniel</b> ye may reade, that king -<b>Balthasar</b> in his roysting banquet, espied right against the -candle, a hand writing vpon the wall what his end should -be.</p> - -<div class="sidenote">2. <i>Macha.</i> 3.</div> - -<p>It is redde in the third Chapter of the seconde of the -<b>Machabees</b>, that there appeared a horsse vnto <b>Heliodorus</b>, -seruant vnto <b>Seleucus</b> king of <b><i>Asia</i></b>, as he was about to destroy -the temple of <b><i>Hierusalem</i></b>: and vpon the horsse séemed -to sit a terrible man, which made towards him to ouerrun -him. On eache side of him were two yoong men of excellent -beautie, which with whippes scourged <b>Heliodorus</b>.</p> - -<div class="sidenote">2. <i>Mach.</i> 10.</div> - -<p>The second of the <b>Machabees</b> and tenth chapter, <b>Iudas -Machabeus</b> encountred with his enemies, and when the -battaile was hotte, there appeared vnto the enemy out of -heauen, fiue men sitting on horses, rayned with notable bridles -of gold, who ledde the Iewes hoste, and two of them -defended <b>Machabeus</b> from all his enemies. -<span class="sidenote">2. <i>Mach.</i> 11.</span> -And vnto <b>Machabeus</b> -appeared a horsman in a shining garment, his armour -all of gold, and shaking his speare. Whereby it was -signified, that he should obtaine a notable and famous victorie. -2. <b>Macha.</b> 11.</p> - -<p>I alleadge not these examples, for that I adiudge the -bookes of <b>Machabees</b>, of as good authoritie as the Canonicall -bookes of the new and old Testament: but only for that -they are ioyned togither with them, and may be read of euery -one: and they were alwaies read of the auncient people. -For albeit they neuer went about to approue any -doctrine by them, yet were they of great authoritie amōgst -them.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span></p> - -<h2>CHAP. XIX.</h2> -</div> - -<p class="center"><b>To whome, when, where, and after what sort, Spirites do<br /> -appeare, and what they do worke.</b></p> - -<p><img class="drop-cap" src="images/i_bl.png" alt="B" width="150" height="155" /> -Y all these examples we may plainly -perceiue, that many strange things are -obiected to mens senses, and that sometimes -Spirits are séene and heard, not -only (as some haue thought, as <b>Plutark</b> -witnesseth in the life of <b>Dion</b>) of children, -women, sicke folkes, dottards, and -otherwise very plain and simple creatures, but also to men -of good courage, and such as haue bin perfectly in their wits. -Yet it may not be denied but that there appeare many more -vnto some, than vnto other some, as vnto trauellers, watch-men, -hunters, carters, and marriners, who leade all their -life not only in the day time, but also in night, in iourneying, -in the water, woods, hills and vallies. You shall méete -with some one who neuer sawe nor heard any of this geare -in all his life time, and contrariwise, there be other some -which haue séene and heard very many such like things.</p> - -<p>So there are some which very sildom chance vpon Serpents, -and againe, many there are which oftentimes méete -with them in their iourney. The common people say, that -those whose natiuities chance vpon the Angaries (for so they -terme the foure seasons of the yeare) do sée more store of spirits, -than those which are borne at other times, but these -are méere trifles. Those which are stedfast in true faith, sée -or heare such things more sildome than superstitious people, -as in all other things. He that is superstitious, vseth -some blessing (as they call it) to heale his Horsses disease, -and it taketh good effect: he enchaunteth a Serpent, and -it cannot once mooue out of the place. He applieth a blessing -to staunche bléedyng, and it stoppeth presently: -<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span> -He taketh a hollie rod, or twisted wand inchanted, & it will -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, and 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 seeth spirites and vaine visions, a great -deale more seldome than superstitious men do, for hée -knoweth well what hée ought to déeme and iudge of them. -There are some kinde of men, who thinke it a gay thing, -if many such straunge sights appeare vnto them.</p> - -<p>There were farre many more of these kindes of apparitions -and myracles séene amongest vs, at such times -as we were giuen vnto blindnesse and superstition, than -since that the Gospell was purely preached amongest vs: -the cause whereof I will shewe hereafter.</p> - -<p>And moreouer it commeth oftentimes to passe, that some -one man doth heare or sée some thing most plainly, when -an other which standeth by him, or walketh with him, neyther -seeth, nor heareth any such matter.</p> - -<div class="sidenote">Some men see -things which -other men see -not.</div> - -<div class="sidenote"><i>Actes</i>.9.</div> - -<div class="sidenote"><i>Actes</i>.22.</div> - -<p>We reade in the historie of <b>Heliseus</b>, that he sawe chariottes -of fire, and many horsmen vpon the toppe of the -Mountaine: and yet his seruaunt sawe nothing vntill the -Prophet prayed vnto the Lord, that he would vouchsafe -for his confirmation and consolation, to open his eyes -that he might also behold this notable miracle. So likewise -we reade in the 9. chapter of the Actes of the Apostles, -that Christ ouerthrew <b>Paule</b> before <b><i>Damascus</i></b>, and -that he spake vnto him, and his companions also hearde -the voice. Afterwardes in the 22. chapter, <b>Paule</b> himselfe -shewing vnto the people in the presence of <b>Lycias</b>, in the -Castle at <b><i>Hierusalem</i></b>, what had happened vnto them, saith -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 indéede, but they vnderstood -<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span> -not what the Lord had sayd vnto him.</p> - -<div class="sidenote">Socrates familiar.</div> - -<p><b>Plato</b> writeth in his dialogue called <b><i>Theages</i></b>, that <b>Socrates</b> -had a familiar spirit, who was woonte to put him in -mynd to cease from labouring, when that which he attempted -should haue no happie successe. This spirit he himselfe -sawe not, and other men hearde not. They say that sometimes -Children doe sée certaine things, which other men see -not, and by a certaine peculiar operation of nature, some -men behold that which others in no wise can perceiue.</p> - -<div class="sidenote">At what time -spirits appeare.</div> - -<p>As touching the time when spirits appeare, we reade -in histories that it shall be after a thousand yeares which -God hath appoynted, in the which time Sainte Iohn prophesied -<span class="sidenote">Apocalips.</span> -in the Apocalips, that Sathan shoulde be lette loose, -that is to saye, errours and superstition, and al kinde of mischéefe -shuld abound, and many spirits appear euery where: -for men gaue them more credite, than the Scriptures. If a -spirit appeared, or was heard to say in case these or those -things be decreed, to wit, vowed Pilgrimage, and erecting -Chappelles, and that this shall be an acceptable kinde of -worship vnto God, the Bishoppes and paryshe Priestes -weighed not whether 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 and night, but especially -in the night, and before midnighte in our first sléepe. -Moreouer, on the frydayes, satterdayes, and fasting dayes, -to confirme superstition. Neither may we maruell, that -they are heard more in the night, than in the day time. For -he who is the author of these things, is called in the holye -Scriptures the Prince of darkenesse, and therefore he shunneth -the light of Gods word.</p> - -<div class="sidenote">In what place -spirits are seen.</div> - -<p>And albeit these are heard or séene in al places, yet are -they most especially conuersant in the fieldes where battels -haue bene fought, or in places where slaughters haue -bene made: in places of execution; in woods into the which -they have coniured deuils being cast out of men: in Churches, -<span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span> -Monasteries, and about Sepulchers, in the bounds of -countries, and buts of lands: in prisons, houses and towers, -and sometime also in the ruines and rubbish of Castles.</p> - -<div class="sidenote"><i>Esay</i> 13.</div> - -<div class="sidenote">Monsters of -the desart.</div> - -<div class="sidenote"><i>Esay</i>.34.</div> - -<p>God threatneth the Babilonians in the 13. chap. of <b>Esay</b>, -that Spirits and Satyres shal daunce where their magnificent -houses and Pallaces were, where they were wont to -lead their daunces. And in his 34. chapter, where he threatneth -destruction vnto all nations and enemies of God, he -saith: In the ruinous and tottering Pallaces, Castles, and -houses, horrible spirites shall appeare with terrible cries, -and the Satyro shall call vnto her mate, yea and the night -hags shall take their rest there. For by the sufferaunce of -God, wicked diuels worke straunge things in those places -where men haue exercised pride and crueltie.</p> - -<div class="sidenote">After what -sort spirites -appeare.</div> - -<p>The maner of appearing of spirits, is diuers and manifold, -as it appeareth by those things which I haue alleaged -before. For they shewe themselues in sundry sorts: sometimes -in the shape of a man whom we know, who is yet aliue, -or lately departed: and otherwhile in the likenesse of -one whom we know not.</p> - -<p>I heard of a graue and wise man, which was a Magistrate -in the Territorie of <b><i>Tigurie</i></b>, who affirmed, that as -he and his seruant went through the pastures, in the sommer -very early, he espied one whome he knew very well, -wickedly defiling himselfe with a Mare, wherewith being -amazed, he returned back againe, and knocked at his house, -whome he supposed he had séen, and ther vnderstood for a certaintie, -that he went not on foote out of his chamber yͭ morning. -And in case he had not diligently searched out yͤ matter, -the good & honest man had surely bin cast in prison, and -put on the rack. I reherse this history for this end, that Iudges -should be very circumspect in these cases, for yͤ diuell by -these means doth oftentimes circumuent yͤ innocent. <b>Chunegunda</b> -wife vnto <b>Henry</b> the 2. Emperour of yͭ name, was -greatly suspected of adultery, and thereuppon many false -<span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span> -rumors scattered, that she was too familiar with a certaine -yoong man in the Court, for the Diuell in the likenesse of -the same yoong man, was oftentimes séene come out of the -Empresse Chamber. But she afterwards declared her innocencie -by treading vppon hotte glowing ploughshares, -(as the custome was then) without any hurting her féete, -as witnesseth <b>Albertus Cranzius</b>, in his fourth booke, and -first Chapter of his <b><i>Metropolis</i></b>.</p> - -<p>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 foure footed, -as of a Dogge, a Swine, a Horsse, a Goate, a Catte, or a -Hare: and sometimes of foules, and créeping wormes, as -of a Crow, a night Owle, a schritch Owle, a Snake, or -Dragon, whereof the Gentiles had great plentie in their -Temples and houses, and nourished them, as we may -reade euery where in the Poets. Spirits haue sometimes -appeared in a pleasaunt fourme, and sometimes in a horrible -shape. At one time some hath bene séene ryding on -horsebacke, or going on foote, or crawling vppon all foure. -At an other time hath appeared a man all burning in fire, -or beraide with blood: and somewhile, his bowelles haue -séemed to traile out, his belly being as it were ripped vp. -Sometimes a shadow hath onely appeared: sometimes a -hand, sometimes an instrument, as a staffe, a sworde, or -some such lyke thing which the spirite helde in his hande. -Sometimes 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 clappe, as if a peale of Gunnes were discharged -hard at hand. And spirits sometimes, taking a man by the -<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span> -arme or by the haire of the head, haue walked with them.</p> - -<div class="sidenote">Olaus.</div> - -<p><b>Olaus Magnus</b> in his third booke and eleuenth Chapter -<b><i>De Gentibus Septentrionalibus</i></b>, writeth, that euen in these -our dayes, in many places in the North partes, there are -certaine monsters or spirites, which taking on them some -<span class="sidenote">Daunces of Spirits.</span> -shape or figure, vse (chiefly in the night season) to daunce, -after the sounde of all maner of instruments of musicke: -whom the inhabitants call companies, or dances of Elues, -or Fairies. Somewhat also is to bee reade touching this -<span class="sidenote">Saxo.</span> -matter in <b>Saxo Grammaticus</b>, in his historie of <b><i>Denmarke</i></b>. -<span class="sidenote">Pomponius Mela.</span> -Such like things are those which <b>Pomponius Mela</b> reporteth -in his third booke of the description of <b><i>Aethiopia</i></b>, that in -<b><i>Mauritania</i></b> beyonde the Mount <b><i>Atlas</i></b>, many times in the -night season are séene great lightes, and that tinkling of -Cymballs, and noyses of Pipes are also heard, and when it -<span class="sidenote">Solinus.</span> -is daylight no man appeareth. <b>Solinus</b> writeth in his thirtie -eight and fortie foure chapters, that in this same Mountaine, -<b>giptians</b> vse euery where to leade their daunces: -of whom also <b>Plinie</b> maketh mention in his first booke and -first Chapter. Men holde opinion, that they are <b>Panes</b>, -<b>Faunes</b>, and <b>Satyres</b>, of whom the olde writers haue mentioned -many things.</p> - -<div class="sidenote">Hierome. -A Fable out -Hierome, of -a Centaure, -A Monster -hauing the -forepart like -a man, the -hinder like a -horse.</div> - -<p>Saint <b>Hierome</b> writeth in the life of <b>Paule</b> the Hermit, -that an <b>Hippocentaure</b>, appeared vnto <b>S. Anthonie</b>, in the -same shape which is described of the Poets. In a stonie -valley (saith he) he espied a Dwarffe of a small stature, hauing -a crooked nose, and his forehead rough with hornes: -the hinder part of his bodie, and his féete like vnto a Goate. -<b>Anthony</b> nothing amazed with this sighte, taketh vnto -him the shield of faith, and the brestplate of hope, lyke a -good warriour. Notwithstanding the foresayde creature -presented him with Dates, to refresh him in his iourney, -as witnesses of peace and friendship. Which when <b>Anthonius</b> -vnderstood, he staide, and enquiring of him what -he was, receiued this answere. I am (quoth he) a mortall -<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span> -creature, and one of the inhabitants of this desart, whome -the Gentiles, being deceiued with many errors, dooth worship, -calling vs <b>Faunes</b>, <b>Satyrs</b>, and night Mares.</p> - -<p>And I am sent as Embassador from our company, who -earnestly beséech thée, that thou wilt pray vnto the God of -all creatures for vs, whom we acknowledge to be come into -the world, to saue the same, &c.</p> - -<div class="sidenote">Plutarch.</div> - -<p>And here we may in no wise ouerpasse in silence, that -notable historie which <b>Plutarch</b> in his booke <b><i>De fectu oraculorum</i></b>, -(translated by that learned man <b>Adrianus Turnebus</b>) -reciteth in these words. Touching the death of diuels, -I haue heard a certaine historie of one who was neither -foolish, nor accustomed to lye. For it was <b>Epitherces</b>, -my countreyman, a professour of Grammer, father vnto -<b>milianus</b> the Rhethoritian, of whome some of you also -haue heard the same: He told me, that when he once tooke -ship, meaning to go into <b><i>Italie</i></b>, because he carried with him -not only great store of marchandise, but also very many -passengers, in the euening when they were about the Islands -<b>Echinad</b>, the wind quite ceased, and that the shippe -driuing in the Sea, being brought at the last vnto <b><i>Paxe</i></b>, -many then waking, and many also quaffing after they had -supped, sodeinly there was heard a voyce of one which called -<b>Thamus</b>, in such sort that euery man maruelled. This -<b>Thamus</b> was a Pilotte borne in <b><i>Egipt</i></b>, vnknowne vnto -many which were in the ship. Wherefore being twice called, -he held his peace, and the third time answered: then the -other with a louder voyce commaunded him, that when -he came vnto <b>Palodes</b>, hée should tell them that the great -God <b>Pan</b> was departed. When this was heard, euery man -was amazed with feare, as <b>Epitherces</b> affirmed vnto vs: -And being in consultation whether they should do as was -commaunded or not, <b>Thamus</b> thus iudged of the matter: -that if the winde did blowe, they must passe by with silence, -but if it were calme without winde, he must vtter -<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span> -that which we had heard. When therefore they were come -to <b><i>Palodes</i></b>, and no wind stirred, nor waue moued, <b>Thamus</b> -looking out of the sterne towards the lande, cryed out as he -had heard, that the great God <b>Pan</b> was deceased: Hée had -scant ended those words, when immediatly there followed -a great groning, not of one man, but of many, being admixt -as it were with great admiration. And because many were -present in the ship, (they said) the same hereof was spéedely -spred abroad at <b><i>Rome</i></b>, and <b>Thamus</b> sent by <b>Tiberius</b> yͤ Emperour, -who gaue so much credit vnto the matter, that he -diligently enquired, and asked who that <b>Pan</b> was. The -learned men whome he had in great number about him, -supposed that <b>Pan</b> was he, who was the sonne of <b>Mercurie</b> -and <b>Penelope</b>, &c.</p> - -<div class="sidenote">De preparatione -Euang. -li.5.chap.9.</div> - -<p>These and such like things, (<b>Eusebius</b> who also reciteth -this historie) affirmeth to haue chaunced in that time of -<b>Tiberius</b>, in the which Christ being conuersant amongst -men, expelled all maner of diuels from the societie of them. -Other most godly professours of our Religion, affirme, -<span class="sidenote">Paulus Marsus.</span> -(as namely <b>Paulus Marsus</b>, in his Annotations vppon the -first of <b>Ouids Fasti</b>) that this voyce was heard out of <b><i>Paxe</i></b>, -the very same night ensuing the day wherein our Lorde -suffered, in the 19. yeare of <b>Tiberius</b>, which was the same -yeare that Christ was crucified in: by the whiche voyce -being vttered in a wildernesse of solitary rockes, it was declared -that our Lord and God had suffered for vs. For the -word <b>Pan</b> in Greeke, signifieth all: and then the Lord of al -the world was crucified.</p> - -<p>He addeth moreouer, that <b>Theodosius</b> doth say, that -the <b><i>Archadians</i></b> doo worship this God, calling him -<span class="gktext">τὸν τῆς -ὔλης κύριον</span>, -meaning thereby to signifie a Lorde and Ruler, -not of words, but of all manner of materiall substances: -whose power is suche, that it is able to create the essence -and substaunce of all bodies, whether that they be heauenly, -or earthly. And albeit he referre this vnto the Sunne, -<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span> -yet if a man marke diligently, his mysteries haue a higher -meaning, &c.</p> - -<div class="sidenote">Hunting of -Diuels.</div> - -<p>Hereunto belongeth those thinges which are reported -touching the chasing or hunting of diuels, and also of the -daunces of dead men, which are of sundry sortes. I haue -heard of some which haue auouched, that they haue séene -them.</p> - -<p>No man is able to rehearse all the shapes wherein spirits -haue appeared, for the diuell, who for the most part is -the worker of these things, can (as the Poets faine of <b>Proteus</b>) -chaunge himselfe into all shapes and fashions.</p> - -<p>These walking spirites sometimes stoppe the way before -men as they trauell, and leade them out of their way, -and put them in suche great feare, that sometimes they -become grayheaded in one night. I remember I haue -heard the like historie of my olde friende <b>Iohn Willing</b>, -a godly and learned man, of one in the Countie of <b><i>Hannow</i></b>, -who not many yeares ago, méeting with a walkyng -spirite in the night season, was so much altered, that at -his returning home, his owne Daughters knewe him -not.</p> - -<p>Spirites oftentimes awake men out of their sléepe, and -cause many to forsake their owne houses, so that they cannot -hire them out to any other. Sometimes they ouerthrow -somewhat, or strike men, or cast stones at them, and -hurt them either in their bodies or in their goods: yea and -sometime God doth suffer them to bereaue men of their -liues. It often chaunceth that those mens faces and heads -do swel, which haue séene or heard spirits, or haue bene blasted -with them: and some are taken mad, as we sée by experience. -I remember well it hath happened, that some supposing -they haue séene armed men, who were ready to take -them, haue therefore assaied to slaie themselues: which -thing may be by craft of the diuel. Spirites do also trouble -cattell in the night time, in the pastures.</p> - -<p><span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span></p> - -<p>Thus much concerning the first part of this worke, -wherein (I trust) I haue proued, and made it euident, that -albeit there be many which vainely perswade themselues -they haue séene wandring spirits, or haue beheld one instéed -of an other: yet notwithstanding that there are walking -spirits, and that other strange things so sometime happen.</p> - -<p>I haue also shewed vnto whome they appeare especially, -and where, when, after what sort, or in what fourmes -they shewe themselues, and what things they worke and -bring to passe.</p> - -<p>Whosoeuer dare flatly deny these manifold and agréeable -testimonies of the olde and new writers, he séemeth -vnworthie in my iudgement, of any credit, whatsoeuer he -say. For as it is a great token of lightnesse, if one by and -by beleeue euery man which saith, he hath seene spirits: so -on the other side, it is great impudency, if a man rashly</p> - -<p class="center">and impudently contemne all things which are aduouched,<br /> -of so many, and so credible Historiographers,<br /> -and auncient Fathers, and other<br /> -graue men of greate<br /> -authoritie.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span></p> - -<div class="figcenter"> -<img src="images/i002.png" alt="" width="500" height="117" /> -</div> - -<h2><span class="xlarge">The seconde parte of this</span><br /><br /> - -<span class="small">Booke doth shewe, that those Spirits and other<br /> -straunge sights, be not the soules of men, but</span><br /> -<span class="small"><i>either good or euil Angels, or else some secret<br /> -and hid operations</i></span>.</h2> - -<h2>CHAP. I.</h2> -</div> - -<p class="center"><b>The opinion or beliefe of the Gentiles, Iewes, and Turkes,<br /> -concerning the estate of Soules seperated from their bodies.</b></p> - -<p><img class="drop-cap" src="images/i_il.png" alt="I" width="150" height="156" /> -N the second part of this booke we haue -to consider, what those things be which -(as wee haue before shewed) are both -heard and séene, in the day time and in -the night, whether they be the soules of -dead men or no: also what the olde writers -haue iudged of them, and what the -holy scriptures, do teach vs herein.</p> - -<div class="sidenote">Platos opinion.</div> - -<p><b>Plato</b> doth think, that Heroicall and excellent soules, as -being of the pure sort, do mount aloft: but that other base -and viler soules, that are defiled with the pleasures & lustes -of the bodie, do wander below on the ground, and the same -he déemeth to be those spirits which are eftsoones séene.</p> - -<p>Also other heathen and prophane writers say, they are -heereby mooued to thinke that the soules of men doo liue -<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span> -after death, for that it is most cleare and euident, that many -spirits wander and raunge hither and thither, and are -oft times heard and séene, and founde to talke with men: -<span class="sidenote">Tertullian.</span> -for they suppose that most of these are mens soules. <b>Tertullian</b> -a very auncient writer, in his booke <b><i>De anima</i></b>, saith, -that the wise Heathens, which did define the soule to be -immortall, (for some of them, as namely the Epicures, -thought that the soules died with their bodies) thought -that the soules of the wise, if they departed from their bodies, -hadde their abiding on high: but the rest were -throwne downe into Hell.</p> - -<p>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. - -<span class="sidenote">Homer.</span> - -<b>Hector</b> in <b>Homere</b>, -besought <b>Achilles</b> that he -woulde not cast foorth his carcasse to be deuoured of Dogs -and birds, but that he would deliuer the same to be enterred -by olde <b>Priamus</b> his father, and <b>Hecuba</b> his mother. -<b>Patroclus</b> appeared in a vision by night after his deathe -vnto <b>Achilles</b>, and requested him to bestowe vppon him -all funeral solemnities. For otherwise he saide the soules -of those that were buried, woulde thrust him backe, that -he should not be able once to enter in at Hell gates. Which -example <b>Tertullian</b> aledgeth, and therwithal cōfuteth this -<span class="sidenote">Virgil.</span> -vaine opinion of the heathen. <b>Palinurus</b> in <b>Virgill</b>, besought -<b>neas</b>, that he woulde cast earth on him, when he was -dead, and erect vnto him an hearse, 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. -<b>Virgill</b> writeth, that <b>Deiphobus</b> his Ghost wandred -abroade, vnto the whiche <b>neas</b> erected an Horse.</p> - -<p>For the Gentiles were of suche an opinion in those -dayes, that they thought an emptie and counterfeyted -<span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span> -buriall profitted very much. Moreouer the heathen were -perswaded that the soules which dyed before their naturall -time (especially of those whiche perished by violent death, -whom they call <span class="gktext">βιοθανάτους</span>, -as by hanging, drowning, or beheading, -&c.) did straie abroade so long time as they should -haue liued, if they had not bin slain by violent death. Which -opinion <b>Tertullian</b> also confuteth. - -<span class="sidenote">Plato.</span> - -<b>Plato</b> in his ninth booke -<b><i>De legibus</i></b>, writeth, that the soules of those which are slain, -do pursue their murtherers so farre, that they do hurt them: -the which, except it be vnderstood by way of a Metaphor, is -likewise to be reiected.</p> - -<div class="sidenote">The Iewes -opinion.</div> - -<p>The Catholike faith amongst the Iewes was, that the -soules of the dead did not returne into this earth, but either -were at rest, which was when they died in the faith of the -promised <b>Messias</b>, or were cōdemned if they departed hence -in their sinnes without repentance. -<span class="sidenote"><i>Iob</i>.7.</span> -For <b>Iob</b> in his seuenth -Chapter saith: Euen as the cloude vanisheth and fadeth away, -so he that goeth downe to the graue shall come vp no -more, nor returne into his house, &c.</p> - -<div class="sidenote"><i>Psal.</i>31.</div> - -<div class="sidenote"><i>Eccle.</i>12.</div> - -<div class="sidenote"><i>Wisd.</i>3.</div> - -<p>But if thou wilt say that <b>Iob</b> was an Ethnicke, it may -be alleaged of <b>Dauid</b>, that when he was in very great danger, -and death euen present before his eyes, he praied in the -31. Psalme. Into thy hands O Lord I commend my spirit. -The Preacher also in his 12. Chapter saith: The spirite -shall returne to God that giueth it. In the booke of Wisedome -(which of olde writers is attributed to <b>Philo Iudeus</b>) -the third Chapter thereof, it is written: the soules of the -righteous are in the hande of God, and no torment shall -touch them. And on the other side, the soules of the wicked -<span class="sidenote"><i>Psal.</i>49.</span> -go downe into hell. In the 49. Psalm it is written of those -wealthie worldlings, which for lucres sake, depart from -God and his Commaundements: They are laid as shéepe -in Hell, Death shall consume them, and Hell is their habitation, -&c.</p> - -<p>If the Iewes had beléeued, that the soules after this life -<span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span> -were tormented in Purgatorie, no doubt amongst so many -diuers kinds of sacrifices, which they offered for the sinnes -of the liuing, they would at least haue some one kind of sacrifice -whereby to redéeme soules, or in some part to assuage -and mitigate their paines. And that soules do returne after -death, do offer themselues to be séene and beheld of men, -and require aide of them, we finde no where in the old Testament, -<span class="sidenote">2. <i>Samu.</i> 12.</span> -but rather the contrary. In the 2. of <b>Samuel</b> 12. <b>Dauid</b> -speaketh this of his yoong childe, that he begat by <b>Bersaba</b>, -that he could not bring him into life againe, that hee -would go to him, and the childe should neuer returne vnto -<span class="sidenote"><i>Eccle.</i> 38.</span> -him againe. And Iesus the sonne of <b>Syrach</b>, in his 38. chapter -saith: There is no returning from death. Of the vision -which was shewed to <b>Samuel</b>, we will straightway speake -in his proper place.</p> - -<p>And that in latter ages, long after Christ came in flesh, -there were some amongst the Iewes, who thought that the -soules separated from their bodies, did straie and raunge abroad: -it may hereby be gathered, for that certaine of the -Rabbines write, that the soule of <b>Naboth</b> (which was slain, -because he would not sell his Vineyard to <b>Achab</b>) was that -spirit that promised his helpe to seduce <b>Achab</b>, being as it -were one that coueted his death.</p> - -<div class="sidenote">The Turkes -opinion.</div> - -<p>The Turkes also beléeue that the soule is immortall, -and that assoone as they are loosed from the bodie, they come -either into a place of rest, or of torment. But whether that -they did thinke, that soules returned againe into the earth, -and roue there too and fro, I could finde no plaine mention -thereof in their <b><i>Alcaron</i></b>.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span></p> - -<h2>CHAP. II.</h2> -</div> - -<p class="center"><b>The Papists doctrine touching the soules of dead men, and<br /> -the appearing of them.</b></p> - -<p><img class="drop-cap" src="images/i_ts.png" alt="T" width="150" height="164" /></p> - -<div class="sidenote">Papists.</div> - -<p>He Papists in former times haue publikely -both taught and written, that those spirites -which men somtime sée and heare, be either -good or bad angels, or els the soules of those -which either liue in euerlasting blisse, or in -Purgatory, or in the place of damned persons. -And that diuers of them are those soules that craue -aide and deliuerance of men. But that this doctrine of -theirs, and the whole state therof may be the more euidently -perceiued, we will more largely repeate the same out of -<span class="sidenote">Iacobus de Cusa.</span> -their owne bookes. <b>Iacobus de Cusa</b>, a <b><i>Carthusian</i></b> Friar, and -Doctor of diuinitie, wrote a booke of yͤ Apparition of soules, -after they were seperated fro the bodies: which worke of -his, hath in it many superstitious toyes, and was Printed -in a Towne belonging to the dominion of <b><i>Berna</i></b>, named -<b><i>Burgdrofe</i></b>, in the yeare of our Lord, 1475. -</p> - -<div class="sidenote">Foure places -for soules.</div> - -<p>Popish writers commenting on the 4. booke of the Maister -of Sentences, do appoint foure places to receiue soules, -after they are departed from the bodies. Thrée of the which -places they say are perpetuall, and one which lasteth but -for a time already limitted.</p> - -<div class="sidenote">Heauen.</div> - -<div class="sidenote">Hell.</div> - -<div class="sidenote">Limbus puerorum which is a place wher -the Papistes imagine the soules of yong childrē to be, -which departed without Baptisme.</div> - -<div class="sidenote">Purgatorie.</div> - -<p>The first place or receptacle is <b><i>Cælum Empireum</i></b>, the -firie heauen, so termed of his passing great brightnesse and -glory, which they say is the seate ordeined for yͤ blissed sort: -this place by an other name in scripture is called <b>Paradise</b>. -The second place is Hell vnder the earth, being the Mansion -of Diuels and Infidels, departing hence in deadly -sinne, without repentance. The third place they tearme -<b><i>Limbus puerorum</i></b>, which is prouided as well for the children -of the faithfull, as of the vnfaithfull: who (they say) -<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> -shall 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, -which is prepared for them that departe hence -without deadly sinne, or if they committed any such sinnes, -did some penance for them, but yet made not full satisfaction -for them, or else went hence only stained with venial sin.</p> - -<p>Of this place, to wit, Purgatorie, Popish writers teach -maruellous things. Some of them say, that Purgatorie -is also vnder the earth as Hell 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 deade may be purged. For they -say, that this or that soule hath bin seene in this or that -mountaine, cloud, or valley, where it hath committed the -offence: and that these are particuler Purgatories, assigned -vnto them for some speciall cause, before the day of Iudgement, -after which time all manner of Purgatories, as well -general as particuler shall cease. Some of them say, that -the paine of Purgatorie is all one with the punishment of -hel, and that they differ only in this, that the one hath an end, -the other no ende: and that it is far more easie to endure -all the paynes of this worlde, whiche all men since <b>Adams</b> -time haue susteined, euen vnto the day of the last Iudgement, -than to beare one dayes space the least of these two -punishmentes.</p> - -<p>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 pointe, on the fourth booke of -Sentences, the 20. distinction.</p> - -<div class="sidenote">By whome -Soules are tormented -in purgatorie.</div> - -<p>This question also they moue, by whome the Soules -in Purgatorie are tormented. Wherfore their opinions are -very diuers, and disagréeable among themselues.</p> - -<p><span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span></p> - -<p><b>Richardus de Media Villa</b> a -<b><i>Franciscan</i></b> Frier, writeth vpon -the Maister of Sentences, and saith, he verily beléeueth -that soules are caried by good Angels, into the places of -torment, but yet that they themselues do not torment them, -because 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 miserie.</p> - -<div class="sidenote">Papists feigne -that soules returne -to earth -againe.</div> - -<p>Héervnto they adde, that the spirits, as well of the good, -as the ill, do come and are sent vnto men liuing, from hell. -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 teache, that by Gods licence and 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 liuing. Héervppon -they recite diuers kindes 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 damnation: -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 <b>Gregories</b> Homelies -and <b>Gregories</b> Dialogues, who writeth that <b>Peter</b> -and <b>Paule</b>, and other Saintes, did not onely appeare -vnto holie men, but did also conducte their Soules -vnto Celestiall ioye. Moreouer that God doth licence -<span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span> -soules to return from those two places, partly 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 shewe themselues to -haue a sharpe wit and profound knowledge.</p> - -<div class="sidenote">VVhether we -may wish to -see spirits.</div> - -<p>These Doctors moreouer moue this question, whether -we may request without offence, that the soules of such as -are departed, may shewe themselues to be beheld and séene -of the liuing.</p> - -<p>To riue asunder this crabbed knotte, they bring this -wedge: that if this request proceede of some good intent, -without the spot of lightnesse & vanitie, that a man might -vnderstand the state of some friend, neighbour, benefactour, -or of his parents, or some other, therby to helpe and relieue -them speedily of their torments, it is no offence at all: because -dead mens soules doo of their owne accord shew them -selues vnto the liuing, to receiue helpe of them, and therefore -nothing can let vs to aske this thing at Gods hand. Of -this opinion is <b>Thomas</b> of <b>Aquine</b>.</p> - -<p>But as concernyng the time and place, when and -where Spirites doo proffer themselues to be séene, they -say, no certaine 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 alwayes appeare vnder a visible shape, but sometimes -inuisibly, in so much that sometime nothing else is heard -of them but snéesing, spitting, sighing, and clapping of hands -&c. Of which point I haue noted somewhat before, when -I spake generally of ghostes, because they appeare in sundry -sorts. And wheresoeuer these spirits be, they say, that -they endure punishment. Besides that soules doo not appeare, -nor answere vnto euery mans interrogatories, -but that of a great number they scantly appeare vnto one. -<span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span> -<span class="sidenote">How a man ought to vse himself when -spirits appeare according to the Papists.</span> -<span class="sidenote"><i>Dan.</i>10.11.</span> -And therefore they teache. Whensoeuer such visions of spirits -are shewed, men should vse fasting and praier or euer -they demaunde any question of them: which (say they) in -the tenth and eleuenth Chapters of <b>Daniell</b>, is read to haue -bene done by <b>Daniell</b> himself. Besides this, shrift, and massing -should be vsed ere we question with them: farther, that -we should not giue credit assoone as we heare but one sign, -but waite to heare the same thrice repeated, which in the -<span class="sidenote">1.<i>Samu.</i>3.</span> -first booke of <b>Samuel</b> and third Chapter, is read to haue bin -done by <b>Samuel</b> being yet a childe: for otherwise the diuell -may delude and deceiue vs, as he doth very often. And so -soone as these thinges are dispatched and performed, that -foure or fiue deuout priests are to be sent for, which should -come to the place where the spirit was wont to shew himselfe, -and that they should vse certaine ceremonies, as to -take a candle that hath bene halowed on Candlemasse day, -and light it: also holy water, the signe of the Crosse, a censor -in their hand, and when they light their candle, should -pray ouer it (as I remember) the seuen penitential psalms, -or read the Gospell of S. <b>Iohn</b>. And when they come to the -place, they should sprinkle it with holy water, and perfume -it with Frankincense, casting about their neckes a holy -stoale, and then that one of them kneeling on his knées, -should rehearse this praier following.</p> - -<p>O Lord Iesu Christ, the searcher of all secrets, which art -alwaies wont to reueale healthfull and profitable things -vnto thy faithful people and litle ones, which hast permitted -some certaine spirit to shew himselfe in this place: we -humbly beséech thee of thy great mercy, by thy death & passion, -and by the sheading of thy most precious bloud for our -sinnes, that thou wilt vouchsafe 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 seruants, or to other sinners as -we be, who he is, why he is come, and what he desireth, so -<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span> -that hereby thou maist be honoured, he comforted, and thy -faithfull people also holpen and succoured. In the name of -the father, the sonne, and the holy ghost. Amen.</p> - -<p>Yet do they teach, that a man may choose to vse this or -some other forme of praier, and ceremonies: because that -without these, spirites haue often appeared, & shewed what -they required. This done, we should (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 whome thou wouldest gladly make answere, -name him, or by some signe declare so much? After -this, the question is to be moued,, eache man there present -being recited whether he would answere vnto this or that -man. And if at the name of any, hée speake, or make a -noyse, all other demaunds remaining, 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 aide by prayers and suffrages? Whether -by Massing, or almes giuing he may be released? Farther, -by how many Masses that may be compassed, by thrée, -six, ten, twentie, thirtie. &c. Furthermore, what manner of -priests should say Masse for him, Monks, or secular priests. -Then if he aske for any fasting, by what persons, how long, -and in what sort he wold haue it done: If he require almes -déeds, what almes déeds 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.</p> - -<p>Furthermore, by what signe it may be perfectly knowne -that he is released, and for what cause he was first shut vp -in Purgatorie. And yet they hold, yͭ no curious, vnprofitable, -or superstitious questiōs shuld be demanded of yͤ spirit, -except he wold of his own accord reueale and open thē. And -yͭ it were best, yͭ sober persons shuld thus questiō wͭ him, on -som holiday before diner, or in yͤ night seasō, as is commōly -<span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span> -accustomed. And if the spirite will shewe no signe at that -time, the matter should be deferred vnto some other season, -vntill the spirit would shewe himselfe againe: and yet that -the crosse and holy water should bee left there, for that by -the secret iudgement of God, it was ordeined, that they -should appeare at certaine houres, and to certaine persons, -and not vnto all men. And farther, they say that we néede -not to feare, that the spirite would doo any bodily hurt vnto -that person, vnto whome it doth appeare. For if such a -spirit would hurt any, he might justly be suspected that he -were no good spirit.</p> - -<div class="sidenote">By what tokens good spirites may be -discerned from euil.<br /><i>Luke</i> 1.</div> - -<p>Moreouer, popish writers teach vs to discerne good spirits -from euill, by foure meanes. First they say, that if he -be a good spirit, he will at the beginning, somewhat terrifie -men, but againe soone reuiue and comfort them. So <b>Gabriel</b> -with comfortable words did lift vp the blessed Virgin -which before was sore troubled by this salutation. They -also alleage other examples. The second note is to discrie -them by their outwarde and visible shape. For if they appeare -vnder the forme of a Lyon, Beare, Dog, Toade, Serpent, -Cat, or blacke ghoste, it may easily be gathered that it -is an euil spirit. And that on the other side, good spirits doo -appeare vnder the shape of a doue, a man, a lambe, or in the -brightnesse, and cleare light of the Sunne.</p> - -<p>We must also consider whether the voyce whiche we -heare be sweete, lowly, sober, sorrowfull, or otherwise terrible -and full of reproach, for so they terme it.</p> - -<p>Thirdly we must note, whether the spirit teache ought -that doth varie from the doctrine of the Apostles, and other -Doctors approoued by the Churches censure: or whether -he vtter any thing that doth dissent from the faith, good maners, -and ceremonies of the Church, according to the Canonical -rites or decrées of Councels, and against the lawes -of the holy church of <b><i>Rome</i></b>.</p> - -<p>Fourthly, we must take diligent héede whether in his -<span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span> -words, déeds, and iestures, he do shewe 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 beggar doth rehearse his owne miserie, so likewise doo -good spirits that desire any helpe or deliueraunce. Other -signes also they haue to trie the good Angels from the bad: -but these are the chiefe.</p> - -<div class="sidenote">How we may -helpe and succoure -soules.</div> - -<p>Now touching the suffrages or waies of succour, wherby -soules are dispatched out of Purgatorie, Popish doctors -appoint foure meanes: That is, the healthfull offering of -the sacrifice in the Sacrament of the aultar, almes giuing, -prayer, fasting. And vnder these members, they comprise -all other, as vowed pilgrimages, visiting of Churches, helping -of the poore, and the furthering of Gods worship and -glory, &c. But aboue all, they extoll their Masse, as a thing -of greatest force to redéeme soules out of misery: of whose -wonderfull effect, and of the rest euen now recited by vs, -they alleage many straunge examples.</p> - -<p>Of these things they moue many questions, the which -who so lust to sée, let him search their bookes which haue bin -written and published of this matter.</p> - -<div class="sidenote">A notable -deede to relieue -soules.</div> - -<p>Neither only in their writings, but in open pulpit also -they haue taught, how excellent and noble an act it is, for -men touched with compassion, with these foresaid workes -to ridde the soule that appeareth vnto them and craueth -their help, out of the paines of purgatorie: or if they cannot -so doo, yet to ease and asswage 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 might conueniently -be released of so manifolde miseries, they woulde not so -<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span> -earnestly craue their helpe. Wherefore say they, no man -should be so voyd of naturall affection, so cruell and outragious, -that he should at any time deny to bestowe some small -wealth, to benefit those, by whom he hath before by diuers -and sundry waies bene pleasured.</p> - -<p>If they were not the soules of the dead which craue helpe -and succour, but diuellish spirits, they would not will them -to pray, fast, or giue almes for their sakes: for that the diuels -doo hate those, as also all other good workes.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_110-1" id="Page_110-1">[110-1]</a></span></p> - -<h2>CHAP. III.</h2> -</div> - -<p class="center"><b>What hath followed this doctrine of the Papists, concerning<br /> -the appearing of mens soules.</b></p> - -<p><img class="drop-cap" src="images/i_bl.png" alt="B" width="150" height="155" /> - -Y these means it came to passe, that the -common sort were of opiniō, that those -spirits which wer séen and heard, were -the soules of the dead, and yͭ whatsoeuer -they did say, was without gainsaying to -be beléeued. And so the true, simple, and -sincere doctrine of yͤ calling vpō God in -the name of Christ Iesus only: of the confidence in Christs -merits, and redemption from sin and damnation: of yͤ true -déeds of Christian charitie, was daily more and more impugned -and oppressed. So that when men by litle and litle, -forsooke holy scripture, and cast it aside, mens traditions and -precepts began straightway to be had in great price and estimation, -yea, they were more regarded than Gods owne -word. 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 foundatiō of their Purgatory is chiefly -builded. For by talke had with them, Popish 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 sluggish. For if any -<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span> -dyd so perswade himselfe, that he coulde hyre one for -mony, which could worke one feate or other to deliuer the -deade 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 .25. of -Matthew. By these apparitions of spirits, masses, images, -satisfaction, pilgrimages for religion sake, relikes of saints, -monasticall vowes, holidaies, auricular confession, and other -kinds of worshippings and rites, and to be short, all -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 yͤ better haue by these -meanes, wherewithall to finde and mainteine idle monks -and priests, and to offer vnto images. They founded chappels, -alters, monasteries, perpetuall lights, anniuersaries, -frieries, and such like, to release their friends out of the -torments of Purgatorie. And this did the walking spirits -will them to do. And sometime also by their councell, mens -<span class="sidenote">Monkes by their doctrine of spirits haue -heaped infinit riches.</span> -last willes & testaments were altered. Hereby priests and -monks increased daily, their parishes, colleges & monasteries -with yerely reuenewes, & got into their hands yͤ best -farmes, vineyards, lands, medowes, pondes, parkes, bond -men, iurisdictions, great lordships, and the authoritie of the -sword. For after yͭ this opiniō once tooke firme roote in mēs -harts, yͭ mens soules did walke after their death, & appeare -on yͤ earth, the greatest part did whatsoeuer they commanded -thē. And yͭ it may more plainly be perceiued how much -mē estéemed those visions & such like pelf, & how in memorial -of thē they deuised & framed to thēselues new kinds of -worshippings, I will recite vnto you one or two histories.</p> - -<div class="sidenote">Martinus Polonus.</div> - -<p><b>Martinus Polonus</b> Archebishop Of <b>Consentine</b>, and the -Popes Penitētiarie, writeth in his Chronicles, that Pope -<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span> -<b>Clement</b> the fourth did canonize for a Saint at <b><i>Viterbe</i></b>, one -<b>Eduergia</b>, Duchesse of <b><i>Polonia</i></b>, a widdow of great holinesse, -who (among many notable things that are written of her) -when her canonization had bene many yeares delaied, at -length appeared her selfe in a Vision to her Proctor in the -Court of <b><i>Rome</i></b>, being heauie and pensiue about this matter, -and certified him, both of the spéedie dispatching of this -businesse, and also of the day wherin it should be dispatched. -Canonization amongst the Ethnicks, from whence it tooke -his originall, is named <span class="gktext">ἁποθἑοσις</span>, -that is, deification, or making of a God.</p> - -<div class="sidenote">All soules day -whēce it took -originall.</div> - -<p><b>Ioannes Tritenhemius</b> Abbotte of <b><i>Spanheim</i></b>, a man of -great authoritie, 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 -certaine Monke returned from <b><i>Ierusalem</i></b>, and lodged in a -certaine Hermits house in <b><i>Sicill</i></b>, about the mount <b><i>Aetna</i></b>, -which flasheth foorth fire, hée learned of the saide Hermit, -that many soules of the dead were tormented there by fire, -out of which again through the praiers of the faithful, they -were released, as it was taught him by the testimony euen -<span class="sidenote">Polydore.</span> -of the spirites themselues. Hereof also writeth <b>Polydore -Virgil</b>, in his sixt booke, and 9. Chapter, <b><i>De inuentione rerum</i></b>, -that the feast of All hallowes had the very same originall, -whiche they shall finde in <b><i>Petrus de natalibus</i></b> his -tenth booke, and first Chapter. Wherby thou maist gather, -that Feastes were first ordeyned by the tales of spirites -appearing vnto men. The like fable is founde in <b>Damascene</b>, -who writeth of <b>Macharius</b> thus: When according to -his maner he prayed for the dead, and was desirous to vnderstande -whether his prayers did profitte them ought, -and whether they receiued any comfort thereby, God willing -to reueale so muche to his seruaunt, inspired a drie -scull with the word of truth, so that the dead scull brake -forth into these words: When thou praiest for the dead, -<span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span> -we receiue comfort by thy praiers.</p> - -<div class="sidenote">The beginning -of the order of Carthusians.</div> - -<div class="sidenote">Polydore.</div> - -<p>Of the like roote sprung the order of the <b>Carthusian</b> -Monkes, which of the common sort is iudged to be the most -holiest and straightest order of the which the Monks themselues -of this broode haue put foorth a booke. For as <b>Polydore -Virgil</b> recordeth, they began vpon this occasion in the -Vniuersitie of <b><i>Paris</i></b>, in the yeare of our Lord 1080. A certaine -Doctor which for his learning and integritie of life -was very famous, chaunced to die, when he should haue -bene buried in a certaine Church, he cried out with an horrible -voyce: I am by the iust iudgement of God accused. -Wherupon they left the Coffin in the Church by the space -of thrée dayes, during which time the people flocked togither -out of sundry places, to behold this straunge sight. The -second day he cried againe: By the iust iudgement of God -I am iudged. The third day likewise he cried: I am by the -iust iudgement of God condemned. And as <b>Vincentius Bellonacensis</b> -saith, some adde hereunto, that he rose vp thrice -vpon the béere, which perchaunce they faine of their owne -heads. Now because no man suspected that so notable and -famous a man was vtterly condemned for euer, euery man -was sore astonished thereat.</p> - -<p>Wherfore <b>Bruno</b>, a Doctor of diuinitie borne in <b><i>Coleine</i></b>, -foorthwith forsooke all that he had, and taking to him sixe -other godly companions, gat him into a desart called <b><i>Carthusia</i></b>, -in the diocesse of <b><i>Grationopolis</i></b>: where he erected the -first monasterie of that order, which drawing his name of -the place, was called the <b>Carthusian</b> order. For this cause -also, or for the like, many other monasteries at the first beginning, -were both founded and endowed with great liuelihood.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span></p> - -<h2>CHAP. IIII.</h2> -</div> - -<p class="center"><b>Testimonies out of the word of God, that neither the soules<br /> -of the faithfull, nor infidels, do walke vpon the earth after<br /> -they are once parted from their bodies.</b></p> - -<div class="sidenote">Soules go either -to hell or -to heauen.</div> - -<p class="drop-cap">NOw that the soules neither of the faithfull nor of infidels -do wander any longer on the earth, when they be -once seuered from the bodies, I wil make it plaine and euident -vnto you by these reasons following. First, certaine it -is, that such as depart hence, either die in faith, or in vnbeliefe. -Touching those that go hence in a right beliefe, their -soules are by and by in possessiō of life euerlasting, and they -that depart in vnbelief, do straightway becom partakers of -eternal damnatiō. The souls do not vanish away & die with -the bodie, as yͤ Epicures opinion is, neither yet be in euery -place, as som do imagin: touching this matter I wil alleage -pithie & manifold testimonies out of the holy scripture, out -of which alone this questiō may and ought to be tried & discussed. -Our Sauiour Christ Iesus which could well iudge - -<span class="sidenote"><i>Iohn 3.</i></span> - -of these misteries, in the 3. of <b>Iohn</b> saith: So God loued the -world, yͭ he wold giue his only begotten son, yͭ who so beléeueth -on him, shuld not perish, but haue life euerlasting. For -god sent not his son into yͤ world to cōdemn yͤ world: but that -yͤ world by him might be saued. He yͭ beléeueth in him is not -cōdemned, & he yͭ beléeueth not, is cōdemned alredy, because -he beléeued not in yͤ name of yͤ only begotten son of god. And - -<span class="sidenote"><i>Iohn 5.</i></span> - -in yͤ 5. of <b>Iohn</b> he saith: Verily verily I say vnto you: he that -heareth my word, & beléeueth on him yͭ sent me, hath euerlasting -life, & shall not come into iudgemēt or cōdemnation, -but hath passed alredy frō death to life: he doth not say yͭ his - -<span class="sidenote"><i>Iohn 6.</i></span> - -sins shuld first be purged in purgatorie. And in the 6. cha. he -saith: This is yͤ wil of him yͭ sent me, that euery one yͭ seeth -the son, and beleeueth on him, should haue life euerlasting, -and I will raise him vp at the last day againe: verily I say -vnto you, he that beléeueth on me hath life euerlasting. - -<span class="sidenote"><i>Iohn 14.</i></span> - -In the 14. of <b>Iohn</b>, also our Sauior Christ Iesus saith, that -he wil take vs vp to himselfe, that where he is, there should -<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span> -we be also. &c. When Christ sent forth his disciples to publish - -<span class="sidenote"><i>Mat.10.</i></span> - -his gospel in yͤ 10. of <b>Mat.</b> he said vnto them: Go ye into -the whole world, and preach yͤ gospel to euery creature: he -yͭ beléeueth and is baptized, shalbe saued, and he yͭ beleeueth - -<span class="sidenote"><i>2.Cor.5.</i></span> - -not shalbe cōdemned: & in the 5. cha. of yͤ 2. to yͤ <b>Cor.</b> yͤ apostle -S. <b>Paul</b> saith: we know yͭ if the earthly house of this tabernacle -be destroied, we haue a building of God, yͭ is, a house -not made [tw] hands, but eternal in yͤ heuens, &c. By these places -it may be euidently gathered, yͭ the soules of the faithful -are takē vp into eternal ioy: and the soules of the vnfaithful -assoone as they are departed frō their bodies are condemned -to perpetual torment. And yͭ this is done straightway after -death, may be perceiued by the words yͭ Christ spake to the -théefe on the crosse, when he hoong on his right hand: This - -<span class="sidenote"><i>Luke 23.</i></span> - -<span class="sidenote"><i>Apo.14.</i></span> - -day shalt thou be with me in paradice. And in the 14. cha. of the -<b>Apoc.</b> it is written, And I heard a voice yͭ said vnto -me, write, Blessed ar yͤ dead yͭ die in the lord, <span -class="gktext">ἁπαρτἱ</span> -<b>amodo</b>, as the old trāslatiō redeth, yͭ is by -& by, out of hand, without delaie. Steuē in the very point -whē he looked to be stoned, cried lord Iesu receiue my spirit. -He douted nothing, but was assuredly persuaded yͭ his soul shold -straitway be translated to eternal ioy. Paul in the 1. chap. of his -epist. to the <b>Philip.</b> saith: I desire to be losed, or I couet -to depart hence, and to be with Christ. Here is no mentiō at -all of purgatory, in which the soules should be first purged. If -thou wilt here obiect that the persons afore alleaged were saints -and martirs, we say farther, that paradice was opened also to the -théef assoone as he became repentant. And that the soules both -of the faithful & vnfaithful, which presently after their death -are translated to heauē or hel, do not return thence into the -earth before the day of the last iudgement, may wel be perceiued by -the parable of the rich man cloathed in purple, and <b>Lazarus</b>, -as we read in the 16. of <b>Luke</b>. For when the rich man praised -<b>Abraham</b> that he would send <b>Lazarus</b> vnto him, to coole -his toong, <b>Abraham</b> gaue him this answere: Betwixt this <span -class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span> -and vs, there is a great gulfe set, so that they which would go -hence (from <b>Abrahams</b> bosome) to you (in Hell) cannot: neither -can they come from thence to vs. And when he besought him, that he -would send <b>Lazarus</b> to his fathers house to admonish his fiue -brethren, least they also should come into that place of torment: -he saide vnto him; They haue <b>Moses</b> and the Prophets, let -them heare them. And again: If they heare not <b>Moses</b> and the -Prophets, neither will they beléeue though one rose againe -from the dead.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_116-1" id="Page_116-1">[116-1]</a></span></p> - -<h2>CHAP. V.</h2> -</div> - -<p class="center"><b>Testimonies of the auncient Fathers, that dead mens soules<br /> -parted from their bodies, doo not wander heere vppon<br /> -earth.</b></p> - -<p><img class="drop-cap" src="images/i_ts.png" alt="T" width="150" height="164" /></p> - -<div class="sidenote">August.</div> - -<p>His matter was also thus vnderstood by the -holy and auncient Fathers. For <b>Augustine</b> -in his 18. Sermon <b><i>De verbis Apostoli</i></b>, hath, -that there be two mansions, the one in euerlasting -fire, the other in the euerlasting -kingdome.</p> - -<div class="sidenote">Idem.</div> - -<p>And in his 28. Chapter of his first booke, <b><i>De peccatorum -meritis & remissione contra Pelagianos</i></b>, in the seuenth tome of -his workes, he saith: Neither can any man haue any middle -or meane place, so that he may be any other where than -with the diuel, who is not with Christ.</p> - -<div class="sidenote">Idem.</div> - -<p>And in his notable worke <b><i>De ciuitate Dei</i></b>, the 13. booke -and 8. Chapter, he saith: The soules of the godly so soone as -they be seuered from their bodies be in rest, and the soules -of the wicked in torment, vntil the bodies of the one be raised -vnto life, and the other vnto euerlasting death, which -in scripture is called the second death.</p> - -<div class="sidenote">Iustine.</div> - -<p><b>Iustine</b> also an auncient Father, writeth in <b><i>Responsione -ad Orthodoxos, quest. 75.</i></b> that the difference of the iust and -vniust, both appeare euen assoone as the soule is departed -<span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span> -from the body. For they are carried by the angels into such -places as are fit for them: that is, the soules of the iust are -brought vnto Paradice, where they haue the fruition of the -sight and presence of Angels, and Archangels: and moreouer -the sight of our Sauiour Christ, as it is conteined in -that saying, whiles we are straungers from the bodie, we -are at home with God. And the soules of the vnrighteous -on the other side, are carried to Hell, as it said of <b>Nabuchodonozor</b> -the king of <b><i>Babylon</i></b>: Hell is troubled vnder thée, -being readie to méete thée, &c. And so till to the day of resurrection -and reward, are they reserued in such places as are -méetest for them.</p> - -<div class="sidenote">Hillarie.</div> - -<p>Saint <b>Hillarie</b> in the ende of his exposition of the second -Psalme, writeth: that mens soules are straightway after -death, made partakers of rewards or punishments.</p> - -<div class="sidenote">Dormitantii.</div> - -<p>And touching the soules of the old Patriarkes, that died -before the natiuitie of Christ, <b>Austin</b>, -<b>Hierom</b>, <b>Nazianzen</b>, -and other holy Fathers teache, that God in certaine places -by him chosen out for that purpose, hath preserued the -soules of al those that are departed from this life in the true -faith of the <b>Messias</b> to come, in such sort that they féele no -griefe, but yet are depriued of the sight of God. This place -they call <b>Abrahams</b> bosome, and Hell (for Hell doth not alwaies -betoken a place of torment, but also generally the -state that soules are in after this life.) And that our Lord -Iesus Christ did visit and release them, and when he ascended, -carried them with himselfe into heauen. Albeit certain -of the Fathers, as <b>Ireneus</b>, -<b>Tertullian</b>, <b>Hilarie</b>, & others, -think that they shall at the last day ascend to heauen. Some -also there be of our time which maintaine this fonde opinion, -that the soules sléep, vntil the day of the last iudgement, -in which they shall be again coupled with their bodies: but -this assertion hath no ground in holy scripture, of the which - -<span class="sidenote">Caluin.</span> - -point diuers haue entreated. But especially <b>Iohn Caluin</b>, -that worthie seruant of God, in a proper Treatise that he -<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> -wrote of the same matter, in which he doth learnedly confute -their reasons that maintein the contrary opinion.</p> - -<p>Wherefore sith holy scriptures, as the Fathers vnderstand -and interpret 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 their is no thirde place in -which soules should be deliuered, as it were out of prison, -& that soules can neither be reclaimed out of heauen or hel. -Hereby it is made euident, that they cannot wander on the -earth, and desire aide of men. For first the soules of the blessed -néed no aid or help that men cā giue them: & on the other - -<span class="sidenote">Ciprian mar.</span> - -side, the damned sort can no way be reléeued: the which S. -<b>Ciprian</b> the martir in his oration -against <b>Demetrian</b>, doth -plainly witnesse in these words: when we be once departed -out of this world, there is afterward no place left for repentance, -no way to make satisfactiō: here life is either woon or -lost, & so forth. Albeit the testimonies alredy alleged on this -point of doctrine, may well suffise those that loue the truth, -and are desirous to come to the knowledge thereof: yet to increase -the number, I wil recite other testimonies also out of - -<span class="sidenote">Soules do not -walke.</span> - -yͤ fathers, to proue manifestly, yͭ the soules departed, do not -againe return & wander on the earth, so that all they which -haue not yet stopped their eares that the truth might not -pierce & enter into them, may euidently perceiue, that those -anciēt times taught a far better doctrine of those spirits and -ghosts, than other latter times vnder poperie haue cōmended - -<span class="sidenote">Tertullian.</span> - -and allowed. <b>Tertullian</b> a very auncient writer, in the -end of his booke <b>De anima</b>, saith, the soules do not any longer -abide on the earth, after they be once loosed from their -bodies: & that neither by their owne accord, nor other mens -cōmandement, they do wander at all after they haue descended -into hell, but he saith, that euil spirits do vse this kinde -of deceyt, to faine themselues to be the soules of suche as -are deceased. And that Hell is not open to any soule, -<span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span> -that it should afterward at any time depart thence, Christ -our Lorde in the parable of the poore man that was in rest, -and the rich glutton that was in torment, doth plainely -ratifie vnder the person of <b>Abraham</b>, that there can be no -man sent backe to shewe or tel ought of the state of hel. And -albeit the fathers haue noted certaine errours and scapes in -<b>Tertullian</b>, yet there was neuer any that reproued him for - -<span class="sidenote">Athanasius.</span> - -this opinion. <b>Athanasius</b> in his booke of questions, the xiii. -questiō, doth giue a reason wherfore God will not suffer that -any soule deceased, shuld returne vnto vs, and declare what -the state of things is in hel, and what great misery is there: -hereby (saith he) many errors wold easily spring vp among -vs: for many diuels might so take on thē the shape of men, -and be transformed into yͤ likenesse of the dead, and say, that -they arose frō the dead, and so publish many lying tales, and -false opinions of things there don, therby to seduce and hurt -vs. Weigh these wordes of <b>Athanasius</b>, I pray thée.</p> - -<div class="sidenote">Chrisostome.</div> - -<p>Sainct Chrysostome in his nyneteenth Homilie on the -eight chapter of sainct Matthewes Gospell, hath in maner -the same woordes, for hee moueth this question: Why -suche as were possessed with Spirites, liued in graues? -Therefore (sayeth he) they abode there, to put this false -opinion in mens heads, that those persons soules whiche -by violent death departed, were turned into Diuels, and so -did 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 might -slea those persons, whose wicked trauell and help they vsed, -and those matters saith he, are far from truth. For he proueth -by the Scripture, that the spirits of the godly are not -vnder the power of the Diuels, nor yet do stray abroade -after death: then that they woulde retourne vnto theyr -owne bodies, if they mighte wander whether they lusted. -And further if they didde any seruice too theyr -Murtherers, by that meanes they should at their handes -<span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span> -receiue a reward for an ill déed and displeasure. By naturall -reason also it cannot come to passe, that a mans bodie should -be turned into an other bodie, and therefore also the spirit -of a man cannot be changed into a diuel.</p> - -<p>But among other things which properly belong to our -purpose, he saith: If we heare a noyse that saith, I am such -a soule, we must thus thinke, that this talke proceedeth of -some sleight and subtiltie of the diuel, and that it is not the -soule of the dead bodie that speaketh these things, but the diuell -that deuiseth them to deceiue the hearers. And by and -by he saith, that there are to be counted old wiues words, or -rather doting fooles toyes to mocke children withall. For -the soule when it is parted from the bodie 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 ledde -aside and withdrawne from vs, which may euidently be -séene by Lazarus and the rich man. And in another place also -the Lord saith: This day will they take thy soule from -thée; wherefore the soule cannot heere wander when it is -departed from the bodie.</p> - -<p>A little afterward he addeth, that it may be proued out -of many places of scripture, that the soules of the iust do not -here wander after death. For <b>Steuen</b> said, Lord receiue my -spirit, and <b>Paule</b> desired to be loosed and to depart hence, and -to be with Christ.</p> - -<p>Also the scripture, as touching the Patriarks death, vseth -this phrase, he is laide vnto his fathers, growne 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 weigh -and confider with our selues what be demannded and could -not obtaine. For if after death mens soules might any longer -haue their conuersation heere on earth, no doubt the -riche man himselfe woulde haue returned as his desire -<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span> -was, and certified his friendes of hell torments. Out of -which place of scripture it is most cleare, that soules immediatly -vpon their departure from their body, are carried -vnto a certaine place, whence they cannot of themselues returne, -but néedes must waite there for that terrible day of -iudgement.</p> - -<p>Also in his second Homily of <b>Lazarus</b>, amōg other things, -he saith; It is most plaine, not only by that we haue before -rehearsed, but also by this parable, that soules parted from -the bodie, haue their abiding here no longer, but are forthwith -lead away. For it came to passe (saith he) that he died, -and was carried away by the Angels. And not onely the -soules of the iust, but of the vniust and wicked, are hence led -away, and carried to their proper places, which doth euidently -appeare, by another rich man, of which mention is -made in the 12. of <b>Luke</b>, to whom the Lord said: Thou foole -this night will they take thy soule from thée.</p> - -<p>And in his fourth Homily of <b>Lazarus</b>, 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 doo not -only make no appearance vnto men liuing, but yeldeth reasons -wherefore they do not returne hither, in these words. -If God had knowne that the dead being raised might haue -profited the liuing, he would neuer haue let passe so great -a benefit, who otherwise doth giue and prouide vs al things -profitable.</p> - -<p>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 bene neglected: and so the Diuell very easily -would haue broached and brought in damnable opinions -into the world. For he might often haue made counterfeit -sightes, or suborne suche as should faine their selues to be -dead and buried, and by and by to present themselues before -<span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span> -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 beléeue whatsoeuer he would haue. -For if now when there is indéed no such thing, the vaine -dreames as it were of men deceased, that haue bin shewed -to men in sléepe, haue deceiued, peruerted & distroied many: -surely much sooner would the same haue fallen out, if it had -bin a thing truly don, & this opinion 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 and wiles, and brought in much -deceit into the life of man. And therfore God hath clean shut -vp this dore of deceit, and not permitted any dead man to returne -hither & shew what things be don in yͤ other life, least -the diuel might gréedily catch this occasiō to plant his fraudulent -policies. For when the prophets were, he raised vp -false prophets: when the Apostles were, he stirred vp false -Apostles: and when Christ apeared in flesh, he sent thither -false Christs or antechrists: And when sincere & sound doctrine -was taught, he brought into the world corrupt & damnable -opiniōs, sowing tares whersoeuer he came. And therfore -although it had come to passe, yͤ dead mē shold return again, -yet would he haue counterfeited yͤ same also by his instruments, -by some fained raising of the dead through the -blinding and bewitching of mens eyes: or otherwise by subborning -of some which should feine themselues to be dead -(as I said before) he would haue turned all things topsituruie -and vtterly haue confounded them. But God who knoweth -all things, hath stopped his way, that he should not -thus deceiue vs, and of his great mercie towards vs, hath -not permitted that at any time any shuld return from thēce -and tel vnto mē liuing, such things as there are don, hereby -to instruct vs that we should be of this opinion & iudgment, -that the scriptures ought to be beleeued before other things -whatsoeuer, because that God in them hath most clearly -<span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span> -taught vs the doctrine of the last resurrection. Further, by -them he hath conuerted the whole world, banished error, -brought in truth, and compassed all these things by vile and -base fishers, and finally in them hath giuen vs euery where -plentifull arguments of his diuine prouidence, &c.</p> - -<div class="sidenote">Cyrillus.</div> - -<p>S. <b>Cyril</b> in his 11. booke & -36. cha. vpon S. <b>Iohns</b> gospell -saith: We ought to beleeue, that when yͤ 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 deare father, -and yͭ they do not abide in yͤ earth, as some of the Heathens -beleeued, vntill such time as they abhorred their graues: -neither that they are carried as the soules of wicked -men, vnto a place of excéeding torment, which is hel, Christ -hauing first prepared this iourney for vs, but that they rather -mount vp aloft into their heauenly fathers hands, &c.</p> - -<div class="sidenote">The Glosse of -the canō law.</div> - -<div class="sidenote"><i>Deut.</i> 18.</div> - -<p>And in the Popes canon law, <b><i>Causa.</i></b> 13. -<b><i>qust.</i></b> 2. <b><i>Fatendum</i></b>, -we read, that many do beléeue that some come from yͤ dead -to the liuing: euen as on the other side holy Scripture doth -witnesse that <b>Paule</b> was caught vp from the liuing into -Paradice. Vpon these words the glose saith, that some doo -indéed so beleeue, but falsly, sith they be but fansies and vain -imaginations, as it is in <b><i>Causa</i></b>.26. -<b><i>qustione</i></b>.5. <b><i>Episcopi</i></b>.</p> - -<p>What farther may bee saide to those men that knowe -these things, and neuerthelesse do beléeue that soules straie -on the earth, I know not: and yet that I may laie out all -thinges plainly, I will heere confute their chiefest arguments.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_123-1" id="Page_123-1">[123-1]</a></span></p> - -<h2>CHAP. VI.</h2> -</div> - -<p class="center"><b>A confutation of those mennes arguments or reasons,<br /> -which affirme, that dead mens soules doo appeare:<br /> -And first that is aunswered whiche certaine doo alleage,<br /> -to witte, that God is omnipotent, and therfore<br /> -that he can worke contrary to the ordinary course of<br /> -nature.</b></p> - -<p><span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span></p> - -<p class="drop-cap">FIrst our aduersaries do laie against vs, that by the vsuall -and common course of things, the soules of the godly -abide in heauen, and the soules of the wicked in hell, vntill -the last day, and do not walke at all: but yet that God -may dispence with them to appear here sometimes, therby -to instruct and admonish vs: And then <b>Samuel</b> did appeare -after his death vnto king <b>Saule</b>, and <b>Moses</b> also which forsooke -this life many yeres before: Likewise <b>Elias</b>, who was -taken vp in to heauen in a firie charet, appeared vnto Christ -our sauior & his thrée disciples, whom he tooke with him at -his transfiguration in the mount. <b>Lazarus</b> also of <b><i>Bethanie</i></b>, -returned from death into yͤ earth, and many other also were -raised from death by Christ, his Apostles, and Prophets.</p> - -<p>Farther they alledge this, yͭ Christs Apostles beléeued, -that yͤ spirit or soule either of Christ, (as som of the fathers -vnderstand it) or of som other person did appear vnto them. -Besides to proue this matter, they alledge places out of the -fathers, decrées of councels, & the common report yͭ hath bin -bruted of those yͭ returned frō the dead. To al these reasons -by Gods assistance, we will briefly and orderly answere.</p> - -<div class="sidenote">The soules do returne to instruct men contrary to -the common course of nature, by the omnipotent power of god.</div> - -<p>As touching yͤ first obiection, yͭ al things are possible vnto -God, we deny it not. We graunt then, that God can bring -soules out of heauen or hel, and vse their trauell & seruice to -instruct, comfort, admonish, & rebuke men. But for yͭ no text -or example is found in holy scripture, that euer any soule -came from yͤ dead, which did so scoole & warn men: or yͭ the -faithfull learned or sought to vnderstand any thing of the -soules deceased, we cannot allow yͤ sequele of their reason. -We may not of Gods almightie power inferre conclusions -to our pleasure. For this is a principle holdē in schooles, yͭ the -reason doth not truly folow, yͭ is set from yͤ power of doing, -to the déed done. For God doth nothing against himself, or -his word writen, to warrāt their reson: they shuld first haue -proued, that it was gods wil, yͭ soules shuld return into the -erth: for so do holy fathers intreat of gods almightie power.</p> - -<p><span class="pagenum"><a name="Page_125" id="Page_125">[125]</a></span></p> - -<div class="sidenote">How we oght -to reason of -the omnipotent -power of -God.</div> - -<p><b>Tertullian</b> against <b>Praxias</b> saith: Truly I neuer thought -that any thing was hard to bee done of God, we may faine -of God what we list, as if he had done the same, because he -is able to doo it. But we must not beléeue that God hath -therefore done all things, because he is able to doo them. -But first wee ought to make enquirie whether hee hath -done them.</p> - -<div class="sidenote">Ambrose.</div> - -<p>S. <b>Ambrose</b> in his sixt booke of epistles, and 37. epistle, -writeth vnto <b>Cromatius</b> in this wise: Therefore what is -there vnpossible vnto him? Not that thing which is harde -to his power, but that which is contrary to his nature. It -is vnpossible for him to lye, and this impossibilitie in him, -procéedeth not of infirmitie, but of vertue and maiestie. For -truth receiueth no lye, neither doth the vertue of God entertaine -the vanitie of errour. Reade farther that which -followeth in the same place.</p> - -<div class="sidenote">Hierome.</div> - -<p><b>Hierome</b> writing to -<b>Eustochia</b>, of the preseruing of her -virginitie, saith: I will boldly auouch this one thing, that -though God can do all things, yet can he not restore a virgin -after her fall.</p> - -<div class="sidenote">Augustine.</div> - -<p><b>Augustine</b> in the tenth chapter -of his fifth booke <b><i>De ciuitate -dei</i></b> hath: That God is sayd to be omnipotent in dooing -that he will, and not in doing that he will not. Againe -he addeth: Gods power is not hereby any whit diminished, -when we say, that God cannot die or be deceiued. And immediately, -therefore he cannot doo some things because he -is omnipotent, &c.</p> - -<div class="sidenote">Theodoret.</div> - -<p><b>Theodoret</b> also teacheth vs, that it may not absolutely -without exception be pronounced, that all things are possible -vnto God. For who so doth precisely affirme this, -dooth in effect say this much, 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 spirites that -praye ayde, bee soules that come out of Heauen or Hell. -<span class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span> -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 errors.</p> - -<div class="sidenote">VVee must -learn nothing -of the dead. -<i>Deut.</i>18.</div> - -<p>Heare what the Lorde our God in the 18. of <b>Deuteronomie</b> -speaketh: When thou shalt 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 bee founde among you, that maketh his -sonne or his daughter to passe through the fire: nor a diuiner -that doth foreshew 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 doeth abhorre all that doo such -things: and because of these abhominations, the Lord thy -God hath cast them out before thée. Be thou therfore sound -and perfect before the Lord thy God: and by and by he promiseth -to send them that great Prophet whom they should -heare.</p> - -<div class="sidenote"><i>Esay</i> .8.</div> - -<p>In the 8. of <b>Esay</b>, it is written: If they say vnto you, -enquire of them which haue a spirite of diuination, which -whisper and murmure softely in youre eares to deceiue -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, shall be hardened and hunger, &c. -Heereby we doo vnderstand, that vnder a great 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 schoolemaister. In the Gospell we - -<span class="sidenote"><i>Luke</i> .22.</span> - -read: They haue <b>Moses</b> and the Prophets, let them heare -them. Vnto 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. Therwithall -<span class="pagenum"><a name="Page_127" id="Page_127">[127]</a></span> -should we content our selues, and not wait for new reuelations, -or receiue any thing that doth not in all points agrée -therewith. But as touching this matter, we wil speak -more in his proper place.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_127-1" id="Page_127-1">[127-1]</a></span></p> - -<h2>CHAP. VII.</h2> -</div> - -<p class="center"><b>That the true Samuell did not appeare to the Witch in<br /> -Endor.</b></p> - -<p><img class="drop-cap" src="images/i_nl.png" alt="N" width="150" height="158" /> - -Ow touching yͤ examples by them commonly -alleaged, which do think that the -souls of yͤ dead do return again vnto the -liuing vpō the earth: I wil first intreat -of <b>Samuels</b> apparition, of which matter -now adaies there is great contentiō and -reasoning. And (as I trust) I shall proue -by strong arguments, that very <b>Samuell</b> -himself did not appeare in soule and bodie, neither that his -bodie was raised vp by the sorcerers, which perchance then -was rotten & consumed vnto dust in the earth, neither yͭ his -soule was called vp, but rather some diuellish spirit. First -the author of the two bookes of <b>Samuel</b>, -saith: that <b>Saule</b> did -aske counsell of the Lord, and that he would not answere -him, neither by Visions, nor by <b>Vrim</b>, nor by his Prophets. -Wherefore if God disdained by his Prophets yet liuing, -and other ordinary wayes to giue answer vnto him, whom -he had alreadie reiected, we may easily coniecture, that he -would much lesse haue raised a dead Prophet to make him -answere. And the rather, for that as we haue a little before -said, the lawe of God hath seuerely by a great threatening, -forbidden to learne ought of the dead, and would not haue -vs to searche for the trueth of them, nor that any man -vse diuination by Spirites, and suche other diuellishe -Artes. Secondly, if verie <b>Samuell</b> indéede appeared, -that muste of necessitie haue come to passe, either by the -<span class="pagenum"><a name="Page_128" id="Page_128">[128]</a></span> -will of God, or by the worke of arte Magike. But Gods -will was not that <b>Samuel</b> should retourne. For he hath -condemned Necromancie, and would not haue vs to aske -counsel at the dead: and that the spirit of God did that which -was contrary herevnto, or did permit 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 Art 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 <b>Abraham</b>, nay (which is lesse) he hath no power -ouer filthy and vncleane swine, for he was driuen (as we - -<span class="sidenote"><i>Matth.</i>8.</span> - -reade in the viii. chapter of Mathew) to beg leaue, before -he could enter into the heard of swine: and how then should -he haue any power ouer the soule of man? yet can it not be -denied, that God somtimes for certain causes doth giue the -Diuell and his seruants, Magitians & Necromancers, power -to do many things, as to hurt and lame man and beast, -and to worke other straunge things. But that God dooth -giue the Diuell leaue to raise dead bodies, or to call, bring -foorth, or driue away soules especially out of Heauen, it -hath no grounde at all in Scripture, neither can there -be any reasonable cause alledged, wherefore God would -or should giue the Diuell licence to doo these things contrary -to the vsuall and common order, yea and againe -his owne expresse commaundement. For vayne and -childishe is the cause heereof that is giuen of some men, -that <b>Samuell</b> shoulde appeare to terrifie and astonishe -<b>Saule</b>: as if God coulde not haue feared him by other -waies and meanes. Was he not before vtterly abashed and -dismayed? Thirdly, if <b>Samuell</b> 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 accord obey -the sorcerers, no man I thinke is so blinde to imagine.</p> - -<p><span class="pagenum"><a name="Page_129" id="Page_129">[129]</a></span></p> - -<p>For that were vtterly repugnant to the Lawe of God, that -hee shoulde confirme Witchcraft and Sorcerie by his example. -If the Witch had called for <b>Samuell</b>, whilest he -liued, doubtlesse he would haue not approached 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 against his will: for the Diuel hath no -power ouer the soules of the godly, and Magike of it selfe - -<span class="sidenote">Wordes of thēselues haue no force.</span> - -is of no force. Heathenish superstition no doubt it is, that -wordes vttered by Magitians, after their peculiar manner, -or figures drawne, should haue suche a secret and hidden -operation. For the Heathens beléeued that they could -with a certain set stile & number of words, bring and draw -downe <b>Iupiter</b> out of Heauen. - -<span class="sidenote">Iupiter Elicius.</span> - -Wherfore they termed him <b>Iupiter Elicius</b>. -There are also certaine superstitious persons -in these our daies, which go about to cure diseases -by certaine rites of blessings, and by coniurings. Some -hang aboute their neckes certaine scrolles of Paper, in -which ther are written diuers strange words, but whether - -<span class="sidenote">Plinie.</span> - -wordes of themselues haue any force at all, reade <b>Plinie</b> -in his 28. booke, and 2. chapter, and <b>Clius Rhodiginus</b> in -his 16. booke and 16. chapter of Antiquities.</p> - -<div class="sidenote"><i>Apoc.</i>19.21.</div> - -<p>Fourthely, if very <b>Samuel</b> himselfe had appeared, hée -would not haue bene worshipped of <b>Saule</b>. For we reade -in the 19. and 22. chapter of the Reuelation, that <b>Iohn</b> -would haue worshipped the angell, whiche had opened -vnto him great misteries, but the Angell of God forbad -him so to do. Some héere aunswere, that <b>Saule</b> ment not -to giue vnto the Prophet, the honor that was due vnto -God, but onely a certeine outward and euill worship, such -as we are wont to yéelde vnto honest men, and suche as -haue well deserued of the Churche and common weale. -For they say, that the Hebrue word <b>Schachah</b> there vsed, -doth signifie to bend the knée, and to fall downe at a mans -feete: which kinde of worship we reade, that <b>Abigael</b> and -<span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span> -<b>Nathan</b> the Prophet gaue vnto King -<b>Dauid</b>. And <b>Paule</b> - -<span class="sidenote"><i>Rom.</i>12.</span> - -also in the 12. Chapter of his Epistle to the Romanes -teacheth, that we should honour one another. <b>Thomas</b> of -<b>Aquine</b> intreating of those two places that I euen nowe -recited out of the Reuelation, saieth, that <b>Iohn</b> ment not -to worship the Angell, with the worship properly called -<b>Latria</b>, but with an other kind of worship termed <b>Dulia</b>, -that is to say, that <b>Iohns</b> will was not to withdrawe from -God, the honor due vnto him, but to worship the Angell -that was sent from God, only with a ciuill and outward homage: -and yet the Angell would not so far condiscend vnto - -<span class="sidenote"><i>Actes</i>.12.</span> - -him. In the new Testament the 10. chap. of the Acts of -the Apostles, we read that <b>Cornelius</b> met with -<b>Peter</b>, fell -downe at his féet and worshipped him, yet, so as he had bene -an embassadour from God and not God himselfe, and yet -<b>Peter</b> lifted him vp & said, Arise for I my selfe am a man also. -He said not to <b>Cornelius</b> thou doest well herein: nor as -his worthie Vicare (with a mischiefe) is wont to do, proffered -his foote vnto him to kisse. We may read also that <b>Elias</b> -disciples worshipped <b>Elizeus</b> that succéeded into his office, to -which place the word to bowe the knée, or fall downe, is vsed. -But whether the Prophet did except and allowe this -kind of reuerence or no, there is no expresse mention. Bréefly, -it is not likely that the Prophet would haue suffered -the King to fall downe at his féete.</p> - -<p>Fiftly, if he had bin the true <b>Samuel</b>, he would no doubt -haue exhorted <b>Saule</b> to repentance, and willed him to wait -for aide 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. - -<span class="sidenote">Testimonies out of the Fathers touching Samuels appearing.</span> - -For though the Prophets do often chide and threaten men, -yet do they againe reuiue and solace them. Now because -this <b>Samuel</b> doth beate no other thing into his heade, but -that God was displeased with him, and had alredy forsaken -him, we may not beléeue that he was the true, but a meere -<span class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span> - -<span class="sidenote">Samuels appearing.</span> - -counterfeit <b>Samuel</b>. Sixtly, the auncient Fathers write, -that the true <b>Samuel</b> was not séene.</p> - -<p><span class="sidenote">Tertullian.</span></p> - -<p><b>Tertullian</b> in his booke <b><i>De anima</i></b> saith, that the Diuill -did there represent <b>Samuels</b> soule, God forbid (saith he) -that we should beléeue that the diuel can drawe the soule -of any Saint, much lesse a Prophet, out of his proper -place, sith we are taught that Sathan dooth transfourme -himselfe into an Angel of light, and much sooner into a man -of light: who also will auouch himselfe to be God, and doo -notable signes and wonders to seduce, if it were possible, - -<span class="sidenote">Augustine.</span> - -the very elect. S. <b>Augustine</b> is not alwaies of one iudgement -touching this apparition: in his second booke to <b>Simplician</b> -Bishop of <b><i>Millaine</i></b>, and the third question thereof, -hée graunteth that by the dispensation of Gods will, it -might so come to passe, that the spirite of some holy Prophet, -should consent to present it selfe in the sight of the -King, to come out of his owne place, and to speak with him, -but not to doo this by constrainte, or by the vertue of Arte -Magike, which might haue any power ouer it: but thereby -to shew it selfe obedient to the secret dispensation of God: -and yet he doth not dissemble, that a better answer may be -giuen, to witte, that the spirite of <b>Samuel</b> was not truly -and indéed raised vp from his rest, but rather some vain vision -and counterfeit illusion, that should be brought to passe -by the diuels practise, which the Scripture therefore doth -tearme by the name of <b>Samuel</b>, because the same is woont -to call the images and similitudes of things, by the names -of the things themselues. For who is he (saith <b>Augustine</b>) -that will be afraid to call a man painted, a man, considering -that without staggering, we are accustomed to giue eache -thing his proper name, assoone as we behold the picture of -the same: as when we take the viewe of a painted table, -or wall, we say straightway, this is <b>Tullie</b>, -this is <b>Salust</b>, -hée <b>Achilles</b>, that other -<b>Hector</b>, this is the floud -called <b><i>Symois</i></b>, that place tearmed -<b><i>Rome</i></b>, whereof these -<span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span> -things be indéede no other than painted Images, of those -things whose names they beare. Sith this is so, he saith, it -is not to be maruelled that scripture saith <b>Samuel</b> was seen, -when perchance <b>Samuels</b> image séemed to appeare, through -the craftie pollicie of him, that transformed himselfe into -an Angell of light, and fashioneth his ministers like vnto -the Ministers of righteousnesse.</p> - -<p>In his booke <b><i>De octo Dulcitij questionibus</i></b>, the 6. question -thereof, he vttereth all this in as many words, & in his booke -<b><i>De cura pro mortuis gerenda</i></b>, he writeth that some are sent, -from the deade to the liuing: as on the other side, <b>Paule</b> -was rapt vp from the liuing vnto Paradice: hée addeth -there the example of <b>Samuel</b> being dead, which did foreshewe -to <b>Saule</b>, things, that afterwardes should come to -passe. He saith further, that this place may otherwise be -vnderstanded, and that certaine faithful men haue bene of -this iudgement, that it was not <b>Samuel</b>, but that some -spirit fit for such wicked practises, had taken vpon him his -shape and similitude. And in other places, as we will shew -hereafter, he affirmeth, that there is a figure conteined -in those wordes, because the name of the thing is giuen -vnto the Image that dooth but represent the same: and -that it was not <b>Samuel</b> that appeared, but some diuellish -spirit.</p> - -<p>Other Fathers of the Churche haue written nothing -particularly of this storie, so far as I know, but in certaine -places of their workes, they teache generally that good -spirites are not pulled backe into the earth by Magicall -Art. Of <b>Iustine</b> and <b>Gregorie</b> I will speake anone. - -<span class="sidenote">The Popes decrees.</span> - -In the very Papall decrées, 26. question 5. chapter, <b><i>Nec mirum</i></b>, -it is written that it was not <b>Samuel</b>, but rather some -wicked spirite that appeared to <b>Saule</b>: And that it were a -great offence that a man should beléeue the plaine words -of the storie without some farther meaning, for how saith -he could it come to passe, that a man from his byrth holie -<span class="pagenum"><a name="Page_133" id="Page_133">[133]</a></span> -and iust in conuersation of life, should by Art Magicke be -pulled out of his place? And if he were not so drawne against -his will, then he must néedes agrée thereto: both -whiche are like absurde, to bee imagined of a iust man. -This is the Diuels legerdimaine, to make shewe, as -though he had power ouer good men, thereby the rather to -deceiue many. He there farther addeth, that the Historiographers -doo set foorth both <b>Saules</b> minde, -and <b>Samuels</b> state, -and also those things which were sayd and séene, omitting -this, whether they were true or false. And other words followe, -whiche who so list to sée more of that matter, may -there reade.</p> - -<div class="sidenote">Lyra.</div> - -<p>But here <b>Nicolas Lyras</b> iudgement (which in his Commentaries -on the bookes of the Kings, mainteineth the contrary -opinion) should bee little weighed and regarded of -vs. Where he noteth, that the place by vs euen now alleaged, -is not written according to the censure of the Church, -though it be found in the Popes lawe, for otherwise saith -he, they which ensued in latter times, wold not haue written -contrary to yͤ same, for many of those things concerning -which men haue written otherwise in latter times, were -neuerthelesse set foorth to the world, to be beleeued, as the -very expresse and sound iudgement of the whole Christian -Church, because they were put in the Popes booke of <b>Decretalls</b>.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_133-1" id="Page_133-1">[133-1]</a></span></p> - -<h2>CHAP. VIII.</h2> -</div> - -<p class="center"><b>A Confutation of their arguments, which would haue<br /> -Samuel himselfe to appeare.</b></p> - -<p class="drop-cap">WE will now come to the Confutatiō of their Arguments, -which maintaine, that very <b>Samuel</b> himselfe -appeared to the Sorcerers, for he that rightly -ouerthroweth his aduersaries arguments, is supposed by -the same meanes to confirme his owne cause. The chéefest -<span class="pagenum"><a name="Page_134" id="Page_134">[134]</a></span> -arguments which our aduersaries vse, is taken out of the - -<span class="sidenote"><i>Eccle.</i>46.</span> - -46. chapter of <b>Ecclesiasticus</b>, where these words are found. -<b>Samuel</b> before his death made protestation before God, -and before his annointed, 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 death he prophesied, -and tolde the King of his ende. From the earth he lift vp -his voyce, and shewed that the wickednesse of the people -should perish.</p> - -<p>This place somewhat troubled S. <b>Augustine</b>, and other -godly Fathers. For if the Diuell onely appeared, and -not <b>Samuel</b>, howe is it there saide that he slept, that is, -died, for the Diuel neyther sléepeth nor dieth. Hereunto -I may shape this answere, that this booke is not to -be nombred among the Canonicall bookes of the olde Testament, -and that Doctrine in controuersies, cannot bee -proued by the authoritie thereof, the whiche Saint <b>Augustine</b>, -also confesseth in his booke <b><i>De cura pro mortuis -agenda</i></b>.</p> - -<p>But howsoeuer that be credited as true or false, I answere -them plainly, that Iesus the Sonne of <b>Syraches</b> intent -was, to alleage the Storie literally, as the wordes -lye, and not by reason to debate the matter, whether <b>Samuel</b> -truly appeared or no. Hée speaketh there according to -the opinion of <b>Saule</b> and the Witche, which thought that -<b>Samuel</b> himselfe was raised. Further they say, that hée -which appeared vnto <b>Saule</b>, is sometimes expresly and in -plaine words called <b>Samuel</b>. And an vnséemely matter it -were, making much for the reproach of so great a Prophet, -if his name had bene applied vnto the Diuel. If -say they, it had not bene <b>Samuel</b>, but some wicked spirite, -the scripture would in some one word or other, haue noted -the same.</p> - -<p><span class="pagenum"><a name="Page_135" id="Page_135">[135]</a></span></p> - -<p>To this Argument first I aunswere, that euen in our -common spéeche, it is an vsuall phrase by the figure <b><i>Metonymia</i></b>, -to terme the Image by the name of the thing, that -it presenteth. So we terme the Armes and Ensigne of a -Noble man, by the name of that Lord himselfe, that giueth -those Armes. We say, this is <b>Iulius Csar</b>, <b>Nero</b>, -Saint <b>Peter</b>, -Saint <b>Paule</b>, or here thou maist sée -the Cities of <b><i>Tigurine</i></b>, -and <b><i>Argentorat</i></b>, also the Duke of -<b><i>Saringe</i></b>, whereas indéed -they are only their counterfeits, or Armes, and signes -of honour.</p> - -<p>In a Comedie or Tragedie, we call this man <b>Saule</b>, -that <b>Samuel</b>, an other <b>Dauid</b>, whereas they do but betoken -and represent their personages. So saith <b>Virgil</b>, in his first -booke of <b>neidos</b>: They wonder at <b>neas</b> gifts, and haue -<b>Iulius</b> in admiration. And yet was it not <b>Iulius</b> or <b>Ascanius</b>, -but <b>Cupid</b> feining himselfe to be <b>Iulius</b>, whereby he might -the easiler pearce the heart of the ignorant Quéene, with -his dart of Loue.</p> - -<p>Sainte <b>Augustine</b> in his seconde Booke and ninthe -chap. <b><i>De mirabilibus scriptur</i></b> saieth, that holie Scripture -doeth sometimes applie the verie names of thinges to -the Images and similitudes of the same. Hée alleageth -there this example, that the foule spirit is called <b>Samuel</b>, -because hée did falsely beare <b>Saule</b> in hande, that hée -was <b>Samuell</b>: whiche fraude of the Diuell, coulde no -waies turne to <b>Samuels</b> reproach. For who would say, that -it should be a reproach for an honest man, if some knaue -would terme himselfe by his name, as if he were he himselfe.</p> - -<p>The false prophets sayde, they were true Prophets, -and Gods servauntes, yea (which is more) they feined -themselues to be the verie <b>Messias</b>, the Sonne of God. -And that Scripture dooth not so muche as in one word -make mention, that this was verie <b>Samuell</b> in deede, -<span class="pagenum"><a name="Page_136" id="Page_136">[136]</a></span> -but rather some spirite, we must thinke 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, did much displease God. <b>Saule</b> himselfe before -by the counsell and motion of <b>Samuel</b>, slewe all the Magitians -that he could any where finde. And God is not accustomed -in this wise to interprete Figuratiue spéeches: -for many of them are soone descried by such as giue diligent -héed to them. A vaine and superfluous spéech it were, -if a man woulde say that is <b>Peter</b>, this is the Image -of <b>Peter</b>, whiche by a Figure, is called by the name of -<b>Peter</b>.</p> - -<p>Furthermore, holie Scripture dooth vse to speake of -things, rather according to the opinion and iudgement of -men, than according to the substaunce and true béeing -which they haue indéede. So Iesus is called the Sonne -of <b>Ioseph</b>, and <b>Iosephe</b> -named his father, whereas notwithstanding, -our Sauiour Christ Iesus, was borne of a -chaste and vnspotted Virgine, without any helpe of man. -And yet neuerthelesse many of the Iewes, imagined, that - -<span class="sidenote">1. <i>Cor.</i> 1.</span> - -he was the Sonne of <b>Ioseph</b>. In the 1. -<b>Cor.</b> 1. the Gospel it -selfe is named foolishnesse, because that men did account the -great wisedome of God but as méere foolishnesse. So in the - -<span class="sidenote">1. <i>Cor.</i> 10.</span> - -first Epistle to the <b>Corinthians</b>, and tenth chapter, the scripture -tearmeth them gods, which be nothing lesse than so - -<span class="sidenote"><i>Iere.</i> 10.</span> - -<span class="sidenote"><i>Psal.</i> 96.</span> - -indéed. And that for this cause onely, for that the Heathen -tooke them for gods, and so did worship them. Euen so the -scripture doeth tearme the Diuell <b>Samuel</b>, because <b>Saule</b> -thought him to be <b>Samuel</b> in very déed.</p> - -<div class="sidenote">VVhether the -diuel forknow -of thinges to -come.</div> - -<p>An other reason they vse, that <b>Samuel</b> foreshewed vnto -<b>Saule</b> suche thinges as afterwardes should come to passe: -as that the Philistians should in battayle ouerthrowe his -Armie, and he and his sonnes togither be slaine. And all -these thinges came to passe according to his Prophesie. -And say they, the Diuel knoweth not, neither can he foretell -<span class="pagenum"><a name="Page_137" id="Page_137">[137]</a></span> -of things to come, sith it is onely in Gods power so to - -<span class="sidenote"><i>Iohn</i> 8.</span> - -doo: But as Christ in the eight of <b>Iohn</b> saith, he is a lyar, -and the father of lies. Hereunto a man may easily answere: -The Diuell knewe howe things stoode with the Iewes, -and the Philistines, he vnderstood euen the very secret consultations, -priuie practises, and warlike preparation on -both sides. He sawe that the Israelites were slenderly addressed -vnto battaile, and vtterly daunted of courage. Besides -this, <b>Samuel</b> had a little before threatned <b>Saule</b> with -Gods heauie wrath and vengeance, and that <b>Dauid</b> should -be aduaunced to the kingly throne, whereby he might easily -gather what would ensue, and that <b>Saule</b> must néedes -giue place to <b>Dauid</b>. And if the euent had bene otherwise, -yet he knew that <b>Saule</b> with this prophesie would be quite -dismaied, and driuen to dispaire: which thing must néedes -well content and please Sathan, who laieth his baites day -and night to intrappe men.</p> - -<div class="sidenote">Which being doubtfully spoken, may be vnderstood -either of subuerting other kingdomes, or loosing his owne.</div> - -<p>The Diuell dooth not presently vnderstand things to -come, and therefore he giueth doubtfull answeres to such -as séeke oracles of him: As when he said,</p> -<blockquote> -<p> -<b>Crœsus perdet Halin transgressus plurima regna</b>. -</p> -</blockquote> - -<p>That is, <b>Cresus</b> passing ouer the riuer, <b>Halis</b> shall ouerturne -many kingdomes. And yet oftentimes he gathereth -one thing no otherwise than by an other. Hereof writeth -<b>Augustine</b> in the 26. 27. 28. Chapters of his Booke <b><i>De -Anima</i></b>. The Diuel is one which hath bene long beaten in -experience, the which thing in all affaires and matters is -of very great force. For olde and practised souldiours doo -by and by foresée to what issue things will come, but yoong -men, and such as want experience, doo not forthwith espie -out the euent of each enterprise. Moreouer, the Diuels -are very actiue, and can soone dispatch their matters. The -Marriners knowe when windes and stormes will arise. -Husbandmen also are not destitute of their prognostications. -The skilfull Astronomer can many yeares before exactly -<span class="pagenum"><a name="Page_138" id="Page_138">[138]</a></span> -foretell when there will happen an Eclipse of the -Sunne and Moone. The Phisitian by the criticall dayes, -pulse, and vrine, can lightly iudge whether his patient shall -liue or no: builders sée before hand when an house will fall, -and a practised souldioure can straightwayes iudge who -shall winne the victorie. 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 hath broughte them no -knowledge at all? Otherwhiles he telleth things which be -true indéed, and yet to no other end, but that he may thereby -purchase a certaine credite vnto his lying, to seduce the -ignorant.</p> - -<p>For euen that counterfeit <b>Samuell</b>, made wise, as if -he had taken it in very ill part, that <b>Saule</b> did so molest -and disquiet him, and that he should be forced to talke with -him: he vseth farther the words as it were of <b>Samuel</b> himselfe. -And hereof it commeth, that many gather, he was the -true <b>Samuel</b> indéede. But what doth not Sathan deuise, -to deceiue men, and to force them vnto desperation? 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 speeche: whereas they -haue afterwards had euident intelligence, that they were -at that time many miles distant from them. So craftie is -the Diuell, and knoweth how to worke these and many -other feates.</p> - -<p>There are farther, diuers places alleaged out of the -auncient Fathers, that séeme to make for them, whiche -affirme that true <b>Samuell</b> appeared vnto <b>Saule</b>. But -these places wée haue before for the moste parte aunsweared. -For albeit <b>Augustine</b> in some places mooue -a doubte, whether it were the true <b>Samuel</b> or no, yet -in certaine other places hee lyketh and beste alloweth -their opinion, who denie <b>Samuel</b> to haue appeared at -<span class="pagenum"><a name="Page_139" id="Page_139">[139]</a></span> -all, taking rather that kinde of spéech, for tropicall and figuratiue.</p> - -<div class="sidenote">Iustinus.</div> - -<p><b>Iustine</b> the Martir, who is one of the most auncient -Fathers, reasoning against <b>Trypho</b> a Iewe, writeth in -his <b><i>Colloquio</i></b>, that the couetous Sorceresse at -<b>Saules</b> commaundement -raysed vp <b>Samuels</b> soule. And no man -shoulde maruaile héereat, sith that the selfesame Author -doeth by and by adde, that he is of this iudgement, that -all the soules of Prophettes and iust menne are subiect -vnto suche power as a man may in verie déed beléeue, -to haue bene on this gréedie and subtile Witche. But this -none of the Fathers will graunt him. Other Gréeke writers -also, whiche in their tender yeares applied theyr -mindes to Philosophie, and not to the studie of holy -Scriptures, and afterwardes were conuerted to Christianitie, -doo sette foorthe in their writings certaine opinions -which are not agréeable to the word of God. Wherefore -it néede not séeme a straunge thing to any manne, -that <b>Iustine</b> the Martire in some pointes had his errors.</p> - -<p>The same Authour in <b><i>Responsionibus ad Orthodoxos</i></b>, -question 52. mainteineth the contrary assertion. For, saith -he, whatsoeuer things were done by that hungry Witche, -were indéede the workes of the Diuell, who did so dazle -the eyes of such as beheld him, that it séemed vnto them, -they sawe <b>Samuel</b> himselfe, when in verie déede hée was -not there. But the truth of his words procéeded from God, -who gaue the diuel power to appeare vnto the Sorceresse, -and to declare vnto her, that which should afterwards come -to passe. &c.</p> - -<p>If any man obiect that this woorke is not rightly -ascribed vnto <b>Iustine</b>, (for so muche as hée doth make -mention of <b>Origen</b>, and <b>Ireneus</b> -the Martire, whereas notwithstanding hee him selfe was martyred before -them. And farther, speaketh of the -<span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span> -<b>Manichees</b>, -who were in their ruffe long after this time. Hereunto we -answere, that if this booke were not written by <b>Iustine</b>, yet -(as may appeare) some other learned Clarke wrote that -worke, whose authoritie might carry away as great credit -as <b>Iustines</b>, sith that the same doth fully agrée with holie -scripture. Furthermore we may set against <b>Iustine</b>, other -holy Fathers, as <b>Tertullian</b> and <b>Chrysostome</b>, of whom we -haue before spoken, who haue by holy scripture instructed -vs, that it was not <b>Samuell</b> indéede whiche appeared vnto - -<span class="sidenote">Gregorius.</span> - -<b>Saule</b>. We will hereafter say somewhat of <b>Gregorie</b>, who -no doubt was a learned and godly Father, but yet too simple -and light of beléefe.</p> - -<p>And the Fathers themselues deny, that a man should -subscribe vnto their opinion in ought that they doo maintaine -and auouche without the warrant of Gods word. -The Popes out of <b>Augustine</b> written in their Decrées, -<b>Quest. 9. ca. Noli</b>, that a man should credit none of the Fathers -except he proued his saying out of holy Scriptures. -But in these dayes many cull nothing out of their bookes -but errours, and whatsoeuer they maintaine by good testimony -of the holy scriptures, that they reiect and disanull: -in which point they do fitly resemble those children, who -only in things wicked and euil, imitate their good parents: -for good men also haue their faultes.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_140-1" id="Page_140-1">[140-1]</a></span></p> - -<h2>CHAP. IX.</h2> -</div> - -<p class="center"><b>Whether the Diuell haue power to appeare vnder the<br /> -shape of a faithfull man?</b></p> - -<p><img class="drop-cap" src="images/i_bl.png" alt="B" width="150" height="155" /> -Ut thou doest demand whether the Diuill -can represent the likenesse of some -faithfull man deceased? Hereof we néed - -<span class="sidenote">2. <i>Cor.</i> 11.</span> - -not doubt at all. For in the 2. <b>Cor.</b> 11. -S. <b>Paul</b> witnesseth, that sathan transformeth -himselfe into the shape & fashion -<span class="pagenum"><a name="Page_141" id="Page_141">[141]</a></span> -of an Angell of light. Sathan by nature is a spirit, and is -therefore tearmed an Angel, because God vseth to send him -to bring that thing to passe which he thinketh best. So in - -<span class="sidenote">2. <i>Reg.</i> 22.</span> - -the second of <b>Kings</b> .22. Chapter, an euil angell was sent -foorth to <b>Ahabs</b> destruction, to be a lying spirit in the mouth -of 400. false prophets. This was an angell of errour and -darkenesse: who yet in outwarde shewe could resemble a -good Angell, that he might so guide the counsell of <b>Baalls</b> -worshippers, who no doubt vaunted themselues, as if they -had bene gathered togither by Gods holy spirit. If sathan -be then so skilfull, can he not counterfait and faine himselfe -to be some holy man, by resembling his words, voyce, iesture, -and such other things?</p> - -<p>Amongst the Gentiles he hath done miraculous Actes, -perswading them to thinke, that soules by Arte Magicke -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 affaires, if they séemed to -be any thing hard vnto them, they consulted with Magitians -and Sorcerers, and had moreouer recourse sometimes -vnto Oracles.</p> - -<div class="sidenote">Tertullian.</div> - -<p><b>Tertullian</b> in his booke <b><i>De Anima</i></b> mentioneth, that -there were some euen in his dayes, which professed they -could raise vp and reclaime soules from the hellishe habitation. -And he calleth Arte Magike, the second Idolatrie, -in the whiche the diuels doo as well fayne themselues to -bee dead men, as they doo in the other to bee Gods. So doo -these subtle spirites lurke, and doo many straunge things -vnder the pretence of deade men. He addeth, that Magike -is thought to conuey soules out of Hell which 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. Neither is it a harde matter for him to bleare -and beguile the outward eyes, who can easily darken and -dazell the inwarde sighte of the minde. The Serpents that -<span class="pagenum"><a name="Page_142" id="Page_142">[142]</a></span> -were brought foorth by the inchaunters rods, séemed to the -<b><i>Egiptians</i></b> to be bodies, but the truth of <b>Moises</b> deuoured -vp the Magitians lye. <b>Simon</b> also and <b>Elimas</b> the Magitians, -did many signes and wonders against the Apostles -&c. Hée addeth, that euen in his time those heretikes named -properly Simonistes of <b>Simon</b> 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.</p> - -<div class="sidenote">Lactantius.</div> - -<p><b>Lactantius</b> in the .2. booke & 17. chap. <b>De origine erroris</b>, -writeth, 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 <b>Iupiter</b> and <b>Iuno</b>, whome the -heathens tooke to be gods, or as we now say, they tooke vnto -them the names of S. <b>Sebastian</b>, <b>Barbara</b>, and others.</p> - -<div class="sidenote">Idem.</div> - -<p>In the 7. booke and 13. chap. he saith, that the Magitians -with certaine inchauntmentes did call soules out of hell. -But this may not so be vnderstood, that <b>Lactantius</b> was of -this iudgement, that they by their wicked arts did bring -the soules back again into their dead bodies: but that they -did so vaunt and boast that they had raised vp this and that -soule. He also confuteth the opinion of the Ethnikes, prouing -by the testimonie of the very Magitians, whom they -highly reuerenced, that the soule was immortall. These -men affirmed and taught, that they did call vp soules from -the dead, the which point, euen those of the Gentiles beléeued, -who notwithstanding thought, that the soule did -straightway die with the bodie.</p> - -<p><b>Iustine</b> the Martire, in the second Apologie which he -wrote in the defence of Christians, hath these wordes: I -will (saith he) say the truth: In times past wicked angels -through vain visions deceiued women, and children, and -with straunge and monstrous sightes made man afraide, -by whiche meanes they often wroong that oute of foolishe -and rude persons, which by reason they coulde neuer get -<span class="pagenum"><a name="Page_143" id="Page_143">[143]</a></span> -of them. And therefore not knowing that these were the -Diuels engines and policies tending to delude them, they -by one consent termed the workers of these slie conueyances, -by the name of Gods, assigning to eache of them their -proper names, as best pleased themselues. &c.</p> - -<p>Afterwardes in the same Apologie hée exhorteth the -Heathens, that they would not deny mens soules after this -life to be endued with sense, but at the least way, would -giue credit to their owne Necromancers, who teach that -they call vp mens soules. Also let them beléeue those yͭ affirme -they haue bin vexed with spirits of dead men, which -persons the common people term furious & frantike bodies. -In <b>Augustin</b> <b><i>De ciuitate dei</i></b>, many such things be cōteined.</p> - -<p>Now what dreadfull, strange, and maruellous ceremonies -they vsed when they went about by their Magicall -Artes to call vp the soules of the dead, a man may sée in the -sixth booke of <b>Lucan</b> the Poet: where he setteth foorth how -<b>Erictho</b>, a famous Witche in <b><i>Thessaly</i></b>, reuiued and restored -a souldiour to life againe, who was lately slaine before. -Which act he did at the request of <b>Sextus Pompeius</b>, that -so he might by him learne what woulde be the issue of the -battaile fought at <b><i>Pharsalia</i></b>.</p> - -<p>This kind of Magike they properly terme <b>Necromancie</b>, -or <b>Phycomancie</b>, which is wrought by raising vp the -spirits and soules of the dead. Of which there were diuerse -sorts. For sometime appeared vnto men the whole bodies -of the dead, but at an other time onely ghostes and spirits: -and often nothing was heard, sauing onely a certaine obscure -voyce.</p> - -<p><b>Plutarch</b> in the life of <b>Cimon</b>, (as hée is translated -by <b>Ioachimus Camerarius</b>, in the Preface on <b>Plutarches</b> -bookes, <b><i>De oraculis qu defecerint</i></b>, & <b><i>de conseruata figura, -Ei, Delphis</i></b>) writeth, that <b>Pausanias</b>, when he had taken -the Citie of <b><i>Bizance</i></b>, sent for <b>Cleonice</b>, a mayden of -noble parentage, to haue vnhonest company with her. -<span class="pagenum"><a name="Page_144" id="Page_144">[144]</a></span> -Whom her parents partly by necessitie, and partly for fear, -sent vnto him. But after that the virgin had once obteined -so much of his waiters in his priuie Chamber, that they -should at her first entrance, put out the lightes, she in the -darke going softly towardes <b>Pausanias</b> bedde, by the way -stumbled on the candlesticke, and ouerthrew it against her -will, as he laie a sléepe in his bedde, who being troubled -with the sodaine noyse, drew a swoord that laie by him, and -therewith slewe the virgine, as she had bene his enemie, -which went priuily to set vpon him. But she being thus -slaine with that deadly stroake, would neuer suffer <b>Pausanias</b> -to take his quiet rest, but in a vision appearing vnto -him in the night season, denounced sentence of hatred against -this noble captaine, in these words.</p> - -<p class="center"><span class="gktext">Στεῖχε δἱχες -ἆσσον μάλα - τοι χαχὸν - άνδράσιν - ὕβρις</span> -</p> - -<p class="center">which is,<br /> -</p> - -<p>Answere to the lawe, for wrong is an euill thing vnto -all men. This heinous déede of <b>Pausanias</b> was verie gréeuously -taken of all his companions, who therefore vnder -the conduction of captaine <b>Cymo</b> sette on him, and chased -him out of <b><i>Thracia</i></b>. And thus hauing lost the Cities of <b><i>Bizance</i></b>, -when (as it is reported) the fight continued in troubling -him, he fledde vnto <b><i>Necyomantium</i></b>, at <b><i>Heraclea</i></b>, -where the soule of <b>Cleonices</b> being called vp, hée by intreatie -pacified her displeasure. Shée did there both present -her selfe vnto his sight, and also told him, it should shortly -come to passe, that the euill towardes him should cease, -assoone as he came to <b><i>Sparta</i></b>. Hereby priuily intimating -his death, &c. This <b>Pausanias</b> did at the first soberly and -discréetely demeane himselfe, but afterwardes béeing puffed -vp with such victories as he had obteined, he ruled and - -<span class="sidenote">Ephori amōgest the Lacedemonians were Magistrates, who -in certaine cases were aboue kings, vnto whom appeales were made from -kings: euen as amongst the Romans, they appealed from the Consuls to -the Tribunes.</span> - -raigned lyke a verie Tyraunt. Wherefore when the -Magistrates called <b>Ephori</b>, would haue committed him to -prison, he tooke Sanctuarie in a Temple, where he was -<span class="pagenum"><a name="Page_145" id="Page_145">[145]</a></span> -shut vp vntill he famished through hunger.</p> - -<p>I might here heape togither many such like Histories, -to proue euidently what this <b>Samuel</b> was. In other matters -also, if God licence him, the Diuel is not destitute of -power, and how craftie and readie he is for all assaies, experience -doth well declare.</p> - -<p>Furthermore graunt that, wherin the pith and strength -of the question doth consist (which can neuer be proued by -scripture) that God did permit <b>Samuell</b> to returne and to -prophesie things to come after his death, yet will it not -thereof follow, that such visions should now be shewed also, -or that those things should be out of hand credited and -done which they commaund.</p> - -<p>God in times past, did often in visible shape send his Angels -vnto men, but now we heare not that many are sent -vnto men, neither indéed is the same necessary. When the -Apostles liued here, many notable miracles were done, but -now for certaine good causes, they cease and fall away, for -whatsoeuer is necessary for our saluation, is expresly conteined -in the word of God. These notes touching <b>Samuels</b> -appearing, may suffise.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_145-1" id="Page_145-1">[145-1]</a></span></p> - -<h2>CHAP. X.</h2> -</div> - -<p class="center"><b>Moyses and Elias appeared in the Mounte vnto Christ<br /> -our Lord: many haue bene raised from the dead both<br /> -in bodie and soule, and therefore soules after they are<br /> -departed, may returne on earth againe.</b></p> - -<p><img class="drop-cap" src="images/i_isl.png" alt="I" width="150" height="162" /></p> - -<div class="sidenote"><i>Mat.17.</i> -Moses & Elias -appeared.</div> - -<p>N like manner they obiect vnto vs, out of -the 17. of <b>Matthew</b>, that <b>Moses</b> and <b>Helias</b> -were séene in the Mount, (which is called -by the olde Writers <b><i>Tabor</i></b>,) with our -Lord Iesus, by the Apostles whom he had -chosen for the same purpose, and that they -did speake with him. <b>Luke</b> telleth of what matters they -<span class="pagenum"><a name="Page_146" id="Page_146">[146]</a></span> -communed with him, to wit of his death, that is yͤ death of -the crosse. Thereupon they gather, that the soules of dead -men may come againe into earth & appeare vnto men: we -haue graunted before that 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 dayes, is not yet proued. <b>Moses</b> -and <b>Helias</b> appeared appeared not to al the Apostles but only to thrée, -neither did they speake to those thrée, they brought no new -Doctrine, they commanded 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 sent to the Apostles, but to Christ onely.</p> - -<p>It was very necessary, that they which should be Christs -witnesses, shuld very wel vnderstand, that both yͤ Law and -the Prophets, do beare record vnto our Sauior Christ, that -he shuld die for the world, and come again in the latter day, -to raise vp the dead bodies, to glorifie them, & to carry them -with him, into eternal blisse. And for this cause, God would -haue these two excellent Prophets séene of the Apostles.</p> - -<div class="sidenote">Lazarus came againe on earth. <i>Iohn 11.</i></div> - -<p><b>Lazarus</b> soule did not only appeare, but he came againe -both in bodie & soule, as <b>Iohn</b> 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, the Apostles, and in auncient time, the Prophets -haue raised from the dead. You shall neuer read that either -<b>Lazarus</b>, or any other haue tolde where they were while -they were dead, or what kind of being there is in the other -world, for these things are not to be learned and knowne -of the dead, but out of the word of God.</p> - -<div class="sidenote"><i>Matth.27.</i> -At the resurrectiō -of christ -many rose againe.</div> - -<p>The like may be said to that which is in the 27. chap. of -S. <b>Matthew</b>, that when Christ suffered on the Crosse, the -graues were opened, & afterwards on the day of his resurrection, -many dead bodies did arise, & appeared to many at -<b><i>Hierusalem</i></b>. The soules of the dead did not only appeare, -neither did they warne the liuing, or command them to doo -<span class="pagenum"><a name="Page_147" id="Page_147">[147]</a></span> -this or that for yͤ deads sake, to wit, either to pray for them, -or to go on pilgrimage to saints, &c. But yͤ dead with their -soules and bodies togither, came into the earth: for héereby -God would shewe, that he by his death hath ouercome and -destroyed death to the faithfull, and that at the last day their -soules and bodies shall be knit togither, and liue with God -for euer. Now what these holy men were that rose againe, -and whether they remained any time in this present life, -or died againe, or went with Christ into heauen, looke the - -<span class="sidenote">Augustine.</span> - -iudgement of <b>S. Augustine</b> in his 99. Epist. to <b>Euodius</b>, and -his 3. booke <b><i>De mirabilibus. cap.13.</i></b></p> - -<p><span class="sidenote">Spiridion raised his daughter.<br /> Ruffinus.</span></p> - -<p>To these we may ioyne that which <b>Ruffinus</b> writeth in -his ecclesiastical history, 1. booke, 5. chap. and which <b>Socrates</b> -repeateth in his first booke & 12. chap. touching <b>Spiridion</b> Bishop -of <b><i>Cyprus</i></b>. He had a daughter called <b>Irene</b>, with whome -a certaine friend of hers left gorgious apparrell, she being -more wary than néeded, hid it in the ground, and within a -while died. Not long after cōmeth this man yͭ owned the apparel, -& hearing say yͤ maiden was dead, goeth to her father -whom sometimes he accuseth, & sometimes intreateth. The -old father supposing this mans losse to be his owne calamitie, -cōmeth to his daughters graue, & there calleth vpō god, -beseeching him yͭ he wold shew him before yͤ time, the resurrection -which is promised. And his hope was not in vaine, -for the virgin being reuiued, apeared to her father, & shewed -the place wher she had hid the apparel, & so departed again.</p> - -<p>I wil not deny this thing to be true. For the like historie -hath <b>Augustine</b> in his 137. epist. A certain yong man which -had an euill name accused <b>Boniface</b>, <b>Augustines</b> priest, yͭ he -inticed him to filthinesse. Now whē yͤ matter could neither -be proued, nor disproued by sufficient reasons: both of them -were bid to go to the graue of one <b>Felix</b> 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 bene -knowne by this meanes: it may be wel answered, that they -were good, or rather euil angels which did appeare.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span></p> - -<h2>CHAP. XI.</h2> -</div> - -<p class="center"><b>Whether the holy Apostles thought they sawe a mans<br /> -soule, when Christ sodeinly appeared vnto them after<br /> -his Resurrection.</b></p> - -<div class="sidenote"><i>Luke 24.</i></div> - -<p class="drop-cap">WE reade in the 24. Chapter of Saint <b>Lukes</b> Gospell, -that two Disciples whiche returned from -<b><i>Emaus</i></b> to <b><i>Hierusalem</i></b>, told the Apostles, that they -had séene Christ aliue againe, and whiles they yet spake, -the Lorde stood in the midst of them, and saide vnto them, -Peace be vnto you: but they being amazed & afraid, thought -they sawe a spirit. &c.</p> - -<div class="sidenote">Christs Disciples -supposed -they sawe a -ghost.</div> - -<p>Out of this some go about to proue, that the Apostles -beléeued that spirits or soules did walke and appeare vnto -men, and that they themselues did thinke they sawe the spirit -of Christ (as certaine of the old Writers do expound it) -or else some other mans spirit.</p> - -<div class="sidenote">Many kindes -of spirites.</div> - -<p>This argument may be answered two wayes. First -if they thought they sawe a soule, they thought a misse. -But they were no lesse deceiued with the common sorte -now, that when they thought Christ would raise vp an outward -and earthly kingdome, in which they should be chiefe. -Secondly, it may be, that they supposed they sawe an euill -or good Angell, for there are more kindes of spirites than -one. There is a spirit that created all things, to wit, God -the Father, the Sonne, and the holy Ghost. Againe there -be spirits that be created, as good and euil Angels, as also -the soules of men, which either are in the bodie, or by death -seuered from the bodie, and abide either in euerlasting life, -or in eternall damnation. As touching the state of soules in -Purgatorie, where they are prepared to the heauenly -iourney, and of <b><i>Limbus puerorum</i></b>, there is nothing extant -in holy scripture.</p> - -<p><span class="pagenum"><a name="Page_149" id="Page_149">[149]</a></span></p> - -<p>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 himself vnto -them and spake with them. <b>Iacob</b> sawe a ladder reache -from the earth vp to heauen, and God leaning on it. <b>Isaias</b> -sawe the Lord sitting vpon an high throne. <b>Daniel</b> sawe -an olde man sitting, and his sonne comming vnto him and -receiuing all power of him.</p> - -<p><b>Tertullian</b> and other holy Fathers do teach, that the son -of God, which at the appointed time should take vpon him -humaine flesh, did appear vnto the Patriarches in an angelicall -shape.</p> - -<p>When <b>Iohn Baptist</b> did baptise our Sauiour in <b><i>Iordan</i></b>, -the holy Ghost was séene in the shape of a Doue. The holy -scriptures in many places do testifie, that good Angels haue -oftentimes appeared to Gods Ministers.</p> - -<p>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 wel godly as wicked, -both histories and daily experience doth witnesse.</p> - -<p>Truly we reade not, that soules haue appeared on this -fashion. By these we may easily 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 bene troubled, and feared at the appearing -of good Angels.</p> - -<div class="sidenote"><i>Dan.8.10.</i></div> - -<p>In the eight and tenth Chapter of <b>Daniel</b>, we read that -the Prophet fel into a sicknesse at the sight of Angels. The -Virgin <b>Mary</b> her selfe was afraide when she sawe the Angell -<b>Gabriel</b>. So was <b>Zachary</b> the Priest, & many others.</p> - -<div class="sidenote"><i>Acts 12.</i></div> - -<p>In the 12. of yͤ Acts, we reade, that <b>Herode</b> killed <b>Iames</b> -the Apostle with the sword, and when he sawe that it pleased -the Iewes, hée caught <b>Peter</b> also, and when hée had -<span class="pagenum"><a name="Page_150" id="Page_150">[150]</a></span> -put him in prison, hée deliuered him to .16. Souldioures -to be kepte, entending after the feast of Passeouer to kill -him. But the Angell of the Lorde led S. <b>Peter</b> out of the -prison by night through the Souldiours watch, and sette -him in the right way to the house of <b>Mary</b>, the mother of -<b>Iohn</b>, whose surname was <b>Marke</b> (where many were gathered -togither and prayed.) And when he had knocked at -yͤ entrie doore, a maid came forth to harken, named <b>Rhode</b>. -But when she knew <b>Peters</b> voice, she opened not the entrie -doore for gladness, but ran in and tolde howe <b>Peter</b> -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 Angell, but <b>Peter</b> continued knocking, and when -they had opened and saw him they were astonied. In like -maner, now also when the Apostles saw Christ, peraduenture -they thought they sawe a good Angel. For there are - -<span class="sidenote"><i>Mat.18.</i></span> - -<span class="sidenote"><i>Psal.19.</i></span> - -Angels giuen of God vnto men to kéepe them. Of this -matter there is somwhat red in the .18. of S. Matthew, & in -the 19. Psal. & we will note somwhat more of it hereafter.</p> - -<p>The Gentiles also beléeued (as may bee gathered by -their writings) that euery man 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.</p> - -<p>If our Elders, when they haue séene or heard any thing -of one that hath bene trauelling 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 séene now in this place, and by and -by in an other place, they did thinke them to be soules (as -in these latter times all men haue beléeued:) in this they -were deceiued, as they haue bene in many other things also, -for soules are by and by receiued, eyther into euerlasting -ioy, or into eternall damnation.</p> - -<p>If the Preachers and Teachers had done their duties, -and had in this and other pointes of Christian Doctrine, -<span class="pagenum"><a name="Page_151" id="Page_151">[151]</a></span> -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 aright both of this, and -other things which at this day are in controuersie.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_151-1" id="Page_151-1">[151-1]</a></span></p> - -<h2>CHAP. XII.</h2> -</div> - -<p class="center"><b>Concerning the holy Fathers, Councels, Bishops, and common<br /> -people, which say that soules do visibly appeare.</b></p> - -<p class="drop-cap">THe authoritie of the holie Fathers is obiected against - -<span class="sidenote">The holy Fathers say that soules appear.</span> - -<span class="sidenote">Ambrose.</span> - -<span class="sidenote">Augustine.</span> - -<span class="sidenote">Gregorie.</span> - -vs, as that which Saint <b>Ambrose</b> writeth of Saint -<b>Agnes</b>, and Saint <b>Augustine</b> of Saint <b>Felix</b>, of which -we haue spoken before. And that which <b>Abdias</b> hath in the -life of the Apostles, that <b>Thomas</b> appeared after his death -and preached. Saint <b>Gregorie</b> in his Dialogues, doth write -diuerse and wondrous things, among others he rehearseth -many examples of the dead which appeared, and desired -helpe of certaine Saintes, yea and of the Apostles -themselues, whiche haue visited some vppon their death -beddes, a little before they departed, and many other -suche lyke matters, which they that list may read themselues. -It is saide that <b>Hierome</b> appeared to Saint <b>Augustine</b>. -</p> - -<p>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 dead - -<span class="sidenote">Many things fabulous in Gregories Dialogues.</span> - -men, but they spake after the common manner. As touching -S. <b>Gregories</b> Dialogues, I cannot hide, this (which -many haue noted before mee) that many things are conteined -in them that are nothing true, but altogither like old -wives tales. Not because the holie Father hath written -these things of malice, but for that he being too too credulous, -hath put many things into his bookes, rather vppon -other mens report, than that he himselfe knew them certainly -to be true.</p> - -<p><span class="pagenum"><a name="Page_152" id="Page_152">[152]</a></span></p> - -<p>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. -Oftentimes these men, through their too muche -lightnesse of beléefe, fall into great daungers.</p> - -<p>Moreouer, in that age wherin <b>Gregorie</b> liued, men began -to attribute much 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 liue, is much to be regarded: he himselfe confessed that -his times was the latter times. Therefore the Scriptures -shoulde haue béene more diligently lent vnto, neither -should any thing haue bene retained that was not agréeable -vnto them. Some going about to excuse him, for -that he hath stuffed his Dialogues ful of miracles and wonders, -say he did it to mollifie by those examples, the peruerse -and hard hearts of the <b>Longobardes</b>, to the end they -might embrace the true Religion, which they had so greeuously -persecuted. But that it is in no wise profitable to -make knowen the true faith, by these helpes which are nothing -else but vaine tales, euen <b>Viues</b> himselfe, in his first -booke <b><i>De tradendis disciplinis</i></b> doth acknowledge.</p> - -<div class="sidenote">Counsells approue -the appearing -of -Soules.</div> - -<p>Some vrge vs with the authoritie of counsels, which -haue allowed certain apparances of soules, and haue suffered -some bookes, whiche are extant of such apparitions, -to be read for the edifying of the simple, and some againe -togither with their visions, they haue cleane reiected.</p> - -<div class="sidenote">Councels -may erre.</div> - -<p>It is reported that the Counsell of <b><i>Constance</i></b>, hath allowed -this vision:</p> - -<p>A certaine Deane when he had giuen ouer his Deanrie, -went into the Wildernesse to doe penaunce: after -his deathe he appeared to his Bishop, and tolde him that -<span class="pagenum"><a name="Page_153" id="Page_153">[153]</a></span> -the same houre in which he departed this life, there died -thirtie thousand men, among whome only his soule and -S. Barnarde were made partakers of eternall saluation, -and thrée went into Purgatorie, and all the rest into endlesse -damnation. &c. They say that Councels & the churche -cannot erre, because they are guided by the holy Ghost. - -<span class="sidenote"><i>Matth.24.</i></span> - -Also in the 24. of Matthew, the Lord doth say in the later -dayes there shalbe signes and wonders, that the very elect -if it were possible might be seduced, therefore they conclude -those things which Councels do saye of such apparitions, -are to be beléeued. Christs words are not so to be vnderstood -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 againe. 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 are contrary to themselues, and therfore they haue not -alwaies thought aright. Sometime they send vs to the -word of God, as to the most certaine rule and leauell of -faith. There are examples inough, by which it may be -shewed, that the old Councelles haue erred in some of -their determinations. The Councell of <b>Ariminum</b> hath -allowed the Arrians doctrine. The second Ephesin councell -did subscribe to <b>Eutiches</b>. The Councell holden at -<b><i>Carthage</i></b>, which <b>Cipriā</b> gathered, pronounced flatly against -the scriptures, &c. What shall we say was done in latter -times? It is well inough knowen by histories who hath -resisted Councels, and ruled them, and what hath bene -chiefly handled in them for certaine hundred yeares: And -what for the most parte hath by and by followed after -them, euen cruel warres and bloudy slaughters. If nowe -those auncient Councels coulde erre, who will maruaile -<span class="pagenum"><a name="Page_154" id="Page_154">[154]</a></span> -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 Councels, whether this or that vision were -true or false? Certainly no Councels can bring to passe -that the lyes which haue bene scattered abroade, shall now -begin to be true tales, although they of the Councel haue -saide they are true.</p> - -<div class="sidenote">Popes haue -approued the -appearing of -soules.</div> - -<p>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 -monasterie or other. How can the bishop of <b>Rome</b> 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 beléeued. -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 time! -O manners!</p> - -<div class="sidenote">Many affirme -they haue seen -soules.</div> - -<p>As touching other common and lay men as they terme -them, which say they haue séene one after his death, and -haue heard and knowne him, and haue spoken with him: -I easily graunt they haue séene and heard some thing, and -haue thought verily they were soules, and that they did -speake with them. But it followeth not therfore, that they -were soules indéede, much lesse that any dead man hath appeared -in bodie & soule vnto them. For at doomes day only, -the soules shall returne to their bodies againe. Soules are -<span class="pagenum"><a name="Page_155" id="Page_155">[155]</a></span> -spirits, but spirits are inuisible, wherefore they cannot so -be séene, vnlesse they take some outward shape vpon them. -But it can neuer be proued by the testimony of holy scripture, -that as good and euil Angels, so soules take som shapes -vpon them. Besides this, it is most true that oftentimes the -shapes and formes of them whose soules are not yet sundred -from their bodies by death (as when one lieth vpon his -death bed) are no lesse séene than theirs which are already -dead. Therfore it is not necessary that we beléeue yͤ ghostes -which are séene, to be soules. By these things you vnderstand -what is to be thought of the tale of <b>Platina</b>, <b>Nauclerus</b>, -and others, which write that a certaine Bishop sawe Pope -<b>Benedict</b> the eight (lately dead) in a solitary place sitting on -a blacke horse, and being demaunded why he was so carried -about with the blacke horse, he warned the Bishop that he -should distribute the money which was giuen to the vse of -the poore (but now wickedly kept to other purposes) vnto -those poore folkes to whom of right it belonged. Other tales -of like stampe are rife euery where.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_155-1" id="Page_155-1">[155-1]</a></span></p> - -<h2>CHAP. XIII.</h2> -</div> - -<p class="center"><b>Whether soules do returne againe out of Purgatorie, and<br /> -the place which they call <i>Limbus puerorum</i>.</b></p> - -<p class="drop-cap">THat soules, which are gone either to heauen or to hell, -returne not thence, nor appeare againe before the latter -day, perchaunce some men would easily graunt: -but they imagine there is a third place, (which is Purgatorie) -out of the which soules do returne vpon earth. For as -yet the last sentence hath not passed on them, and therfore as -yet they may be helped, and therfore also they do craue help, -and shewe themselues vnto men. But we haue proued before -at large, both out of the scriptures, and also out yͤ -<span class="pagenum"><a name="Page_156" id="Page_156">[156]</a></span> -writings of the auncient Fathers, that the soules of the faithfull -are saued, and that the soules of the vnbeléeuers are -damned immediatly without delay, and therefore there is -no Purgatorie. Against this, they alledge sundrie arguments, -amongst the which this, albeit it be very common, -yet is it the chéefest, when they say, that no man is saued -except he bee purged from all his sinnes, and that sinne -cleaueth vnto vs euen vnto the graue. If we say that -puritie and cleannesse consisteth not in our workes, or in -the paines which wee endure, but that God through faith -in his sonne Iesus Christ (who is our onely redemption, -iustification, satisfaction, and raunsome for our sinnes) dooth -iustifie vs: they straight aunswere, that our faith is vnperfect, -and that the moste godly men complaine when -they depart hence, of the weakenesse of their faith. And -therefore that God dooth not take vp suche kinde of men -straightwayes into heauen, nor yet because they are not -vtterly voyde of faith, thrust them presently downe into -hell. And therefore, that there is a middle place betwéene -both, which is called Purgatorie, in which the soules are -purified from the imperfection whiche remained 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 much as to attribute that vnto our owne -paines and to externall fire, which ought only to be ascribed -vnto the death of Christ? Dooth not Christ teache vs, -that if at any time we féele any weaknesse of faith, we shuld -crie out with the Apostles, Lord increase our faith? Dooth -God disdaine to heare the prayers of his faithfull people -in the extremitie of death? Christ saith, he that is washed -hath no néede saue to washe his féete, but he is cleane euery -whitte: Hée will saue vs, not for the woorthinesse of -our faith, but by his méere grace onely. He dooth bestow -these things amongst vs, as if some riche man did fréely -giue meate and drinke vnto others, whereof some of them -<span class="pagenum"><a name="Page_157" id="Page_157">[157]</a></span> -receiueth 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 receiue it with a féeble -hand, and some with a strong and lustie hand. He that -hath the [weake] hand, receiueth money as well as he that hath the -strong hande. Saint <b>Paule</b> -exhorteth the Thessalonians in his first Epistle and fourth Chapter, -<span class="sidenote">1. <i>Thess.</i> 4.</span> -that they mourne not for the dead as the Gentiles doo. If there had -bene a fire of Purgatorie, as they haue falsely imagined, he could -not haue bene angry with them, although they had taken their friendes -departure somewhat impatiently, &c. Other arguments which are -brought for the confirmation of purgatorie, are of late so confuted by -many godly and learned men, that it is maruaile our aduersaries will so -often repeate them.</p> - -<p>But before I leaue this matter, I will here insert this -historie following. A certaine Germain being accused by -the Inquisitours of heresie (as they terme it) that amongest -his companions he denied Purgatorie, contrarie to -the common consent of the Catholike Churche, made his -answeare thus: If our parish Priest (quoth he) whome -I credite very much, preach vnto vs true doctrine in the -Pulpet, either there is no Purgatorie at all, or else it is -cleane emptie. For hée oftentimes saieth, that Turkes, -Iewes, heretikes, and wicked men, goe not into Purgatorie, -but straight into Hell fire, from whence they shall -neuer bee deliuered: Then that by Pardons whiche -are euery where solde for money, many soules are restored -to their first perfection. And moreouer, that the Masse -is of such force, that there is not one sung in all the world, -by whiche one soule at the least is not deliuered out of the -flames of Purgatorie. If these things (quoth he) be true, -(for I will not go about to refell that which maister Parson -hath saide) I will stande in this my opinion. For you -doo all complaine, that the nomber of the Catholikes is -<span class="pagenum"><a name="Page_158" id="Page_158">[158]</a></span> -verie small, the greater part of men being diuided into sundry -sectes, and the multitude of Epicures daily increasing. -Then are all mens pursses many times drawne drie by -pardoners, which for mony sell their indulgences, that by -them the soules of men may bee deliuered out of the torments -of Purgatorie. Furthermore, there is no village but -there are a great many Masses sung in it, before any one -husbandman dieth. What followeth then, but that there is -either no Purgatorie, or one vtterly voyde and emptie? -When the Inquisitors (who knew very well that their -men commonly taught such doctrine) heard these things, -they were amazed, and taking aduise togither, they all berated -him for occupying his head about questions nothing -appertaining vnto him, which they commaunded him to -leaue vnto Diuines, and to follow his owne businesse.</p> - -<p>There was in our Countrey an honest and sober man, -who before the light of the Gospell began to appeare, vsed - -<span class="sidenote">Dilemma, is a kind of argument -or reasoning, which euery way cōuinceth him -vnto whome it is spoken.</span> - -this <b>Dilemma</b>: The Bishop of -<b><i>Rome</i></b> either hath authoritie -to bring soules out of the paines of Purgatorie, or else -he hath no authoritie: If he haue that power, and will not -vse it, except he receiue money, he cannot escape the fault -of crueltie and couetousnesse: But if hée haue no such authoritie, -surely it is great villainie to robbe so many widowes -and fatherlesse children, and so arrogantly to boast -himselfe of authoritie whiche hée hath not. And if there -bee no Purgatorie (as by the holy Scriptures it plainly -gathered there is not) surely then mennes soules can -neyther returne from thence, nor offer themselues to be -séene of men.</p> - -<div class="sidenote">Limbus puerorum.</div> - -<p>Nowe as touching the fourth place, namely <b>Limbus -puerorum</b>, (in the which innocent children, as they call -them, are saide to be) Papistes themselues scant dare affirme, -that they returne againe 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 -<span class="pagenum"><a name="Page_159" id="Page_159">[159]</a></span> -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 holie -scriptures whereby to proue this poynt of doctrine. The -scriptures do not attribute so much vnto external baptisme, -which 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 infants which died before -the eight day, and therfore were not circumcised, should -be separated from the sight of God for euer. <b>Dauid</b> the king -and prophet, said he should follow his sonne, whom God had -called out of this life before he was circumcised. But it -was not <b>Dauids</b> meaning that hee should goe into a place -where he should bee depriued of the sight of God for euer. -But it appertaineth not much vnto our purpose to dispute -any further hereof. Thus haue I now answered the cheefest -arguments of our aduersaries, whereby they would proue -the soules of good and euil men, to offer themselues to be -séene sometimes of them that liue, after their departure by -death from their bodies.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_159-1" id="Page_159-1">[159-1]</a></span></p> - -<h2>CHAP. XIIII.</h2> -</div> - -<p class="drop-cap">BUt thou wilt say, I doo not yet clearely and plainly -vnderstand what manner of things those are, whereof -(as it is sayd before) Historiographers, holy Fathers, -and others, make mention: as that holie Apostles, Bishoppes, -Martyres, Confessours, Virgines, and manie -other which dyed long agoe, appeared vnto certaine -men lying at the poynt of death, gaue them warnyng, -aunsweared vnto certaine questions, commaunded them -to doe this or that thyng: and that some thing is séene -<span class="pagenum"><a name="Page_160" id="Page_160">[160]</a></span> -and heard at certeine times, whiche not only affirmeth it -selfe to be this or that soule, but also sheweth howe it may -be succoured, and afterwardes returning againe, giueth -great thankes vnto them of whome it hath receiued such a -benefite: that the husband being dead, came in the nighte -vnto his wife nowe a widowe, and that seldome times any -notable thing hathe happened, whiche was not foreshewed -vnto some man by certaine signes and tokens. You -wil say, I heare and vnderstand very wel that these things -are not mens soules, which continually remaine in their -appointed places, I pray you then what are they? To conclude -in fewe words, If it be not a vaine persuasion procéeding -through weakenesse of the senses through feare, -or some suche like cause, or if it be not deceit of men, or -some naturall thing, wherof we haue spoken muche in the -firste part, 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 - -<span class="sidenote">Angells appeare.</span> - -witnesseth in the Gospell, that children haue their good Angells: - -<span class="sidenote"><i>Matth.</i>18.</span> - -and we reade in the 18. of Matthew, that the Lorde -saide: 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 Lord here speaketh -after the manner of men. For as seruaunts stande -before their maisters to fulfill their commaundement, euen - -<span class="sidenote"><i>Esay</i>.63.</span> - -so are the Angels prest and ready to serue God. <b>Esay</b> -the 63. The Angell of his face, that is, which 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 <b>Herome</b> in his commentaries, and other fathers -do conclude, that God doth assigne vnto euery soule assoone -as he createth him his peculiar Angell, which taketh care -<span class="pagenum"><a name="Page_161" id="Page_161">[161]</a></span> -of him. But whether that euerie one of the elect haue his -proper Angell, or many Angels be appointed vnto him, it -is not expresly set foorth, yet this is most sure and certaine, -that God hath giuen his Angels in charge to haue regarde - -<span class="sidenote"><i>Dani.</i>10.</span> - -and care ouer vs. <b>Daniel</b> witnesseth in his tenth Chapter, -that Angels haue also charge of kingdomes, by whom God -kéepeth and protecteth them, and hindreth the wicked counsels -of the diuell. It may be proued by many places of scripture, -that all Christian men haue not only one Angell, but - -<span class="sidenote"><i>Psal.</i>34.</span> - -also many, whome God imployeth to their seruice. In the -34. Psalme it is sayd, the Angell of the Lord pitcheth his -tentes round about them which feare the Lord, and helpeth -them: which ought not to bee doubted but that it is also at -this day, albeit we sée them not. We reade that they appearing -in sundry shapes, haue admonished men, haue comforted -them, defended them, deliuered them from daunger, and -also punished the wicked. Touching this matter, there are -plentifull examples, which are not néedfull to be repeated -in this place. Sometimes they haue either appeared in -sléepe, or in maner of visions, and sometimes they haue performed -their office, by some internall operations: as when -a mans minde foresheweth him, that a thing shall so happen, -and after it happeneth so indéed, which thing I suppose -is done by God, through the ministrie of Angels. Angels -for the most part take vpon them the shapes of men, wherein -they appeare. And so it may be, that S. <b>Felix</b>, and Saint -<b>Agnes</b>, and other which haue appeared vnto honest and godly -men, were the Angels of God. Angels haue appeared - -<span class="sidenote">Whole armies of Angels.</span> - -not only one at a time, but also whole Armies and Hostes, -of them, as vnto <b>Iacob</b> the patriarch, and <b>Heliseus</b> the Prophet. -It is read in the Ecclesiasticall history written by <b>Socrates</b> -and <b>Sozomenus</b>, that <b>Archadius</b> the Emperour receiued -<b>Gaina</b>, with all his Armie of souldiers, into the Citie -of <b><i>Constantinople</i></b>, to defend it, but this traitor went about -to get the rule of the Citie into his owne hands, and therefore -<span class="pagenum"><a name="Page_162" id="Page_162">[162]</a></span> -he sent a band of men to fire the Emperours Pallace, -which sodeinly espied a great hoste of Angels, of large stature, -armed like vnto souldiers, whereupon they gaue ouer -their enterprise of fiering. Then sent he others who reported - -<span class="sidenote">Cōstantinople preserued by -the appearing of Angels.</span> - -the very same: At the last he went himselfe, and sawe -it to be so, and so left his purpose: and thus God by a miraculous -meanes, preserued the Cittie and Church of <b><i>Constantinople</i></b> -from the craftie subtiltie of the tyrant.</p> - -<div class="sidenote">Augustine.</div> - -<p>Whereas S. <b>Augustine</b> in his booke <b><i>De cura pro mortuis -agenda</i></b>, Chapter 10. writeth, that dead men, haue appeared -vnto the liuing in dreames, or any other meanes -whatsoeuer, shewing them where their bodies laie vnburied, -and requiring them to burie them. There he supposeth, -that these are the workes of Angels by the dispensation -of Gods prouidence, vsing vnto good purpose, both good -and euil Angels, according to the vnsearchable depth of his -iudgements. He saith not that such soules appeare in sléepe, -but the similitude of soules. He addeth further, if the soules -of the dead had any thing to do with matters of the liuing, -and that we might talke with them as often as we list in -our sléepe, his mother no night would leaue him, who to -liue with him, followed him both by sea and by lande, suche -loue bare she towards her sonne.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_163" id="Page_163">[163]</a></span></p> - -<h2>CHAP. XV.</h2> -</div> - -<p class="center"><b>That sometimes, yea and for the most part, euill Angels<br /> -do appeare.</b></p> - -<p class="drop-cap">COntrariwise, euill angels are hurtfull and enemies -vnto men, they followe them euery where, to the -ende they may withdrawe them from true worshipping -of God, and from faith in his onely sonne Iesu -Christ, vnto sundry other things. These appeare in diuers -<span class="sidenote">Paule.</span> -shapes: for in the diuell (as <b>Paule</b> doth witnesse) transformeth -himselfe into an Angell of light, no lesse may he take -the shape of a Prophet, an Apostle, Euangelist, Bishop, and -Martyr, and appeare in their likenesse: or to bewitch vs, -that we verily suppose we heare or sée them in very déede. -He taketh on him to tell of thinges to come, whether hée -hit them right or wrong. Hée affirmeth that hée is this -or that soule, that he may bee deliuered by this or that -meanes, that by these meanes he may purchase credite -and authoritie, vnto those things which haue no ground -of scripture.</p> - -<p>By meanes of false myracles, he decreeth new Hollydayes, -Pilgrimages, Chappels, and Aultars: by Coniurations, -blessings, enchauntments, he attempteth to cure -the sicke, to make his doings haue authoritie.</p> - -<p>You shall reade maruellous straunge things in <b>Arnobius</b>, -<b>Lactantius</b>, and other holie Fathers, who wrote against -the Gentiles and their superstition, after what -sorte Diuels haue deluded the miserable Gentiles, and -haue entrapped them in many errors. He ioyned and hid -himselfe in their Idolles, he spake through them from -one place to an other, he made them to moue, and did such -straunge myracles, that verie lame men leauing their -stilts whereon they leaned in the Temples of their Idols, -<span class="pagenum"><a name="Page_164" id="Page_164">[164]</a></span> -returned home to their houses, without any helpe or stay of -them, but especially in the temple of <b>sculapius</b> (who was -counted the Patron of Phisicke) many of these kinde of miracles -are reported to haue happened. Wherefore there is -no cause, why the Papistes at this day, shoulde so insolently -glorie of the like myracles, by the which they goe -about to proue their intercession of Saints, and such lyke -trumperie.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_164-1" id="Page_164-1">[164-1]</a></span></p> - -<h2>CHAP. XVI.</h2> -</div> - -<p class="center"><b>Of wondrous Monsters, and such like.</b></p> - -<p><img class="drop-cap" src="images/i_nl.png" alt="N" width="150" height="158" /> -Owe as concerning other straunge -things, we must hereafter search what -nature they are of: as when one dieth -that there is somewhat séene, or some -great noyse is sodeinly heard, but especially -that many signes and wonders -happen before the death of great Princes. -It is well knowne by Histories, -what signes went before the death of <b>Iulius Csar</b>, amongst -the which, a great noyse was heard in the night time, in very -many places farre and neare.</p> - -<p>As concerning other Emperors, and Kings, and other -great mens deathes, we reade that some certaine forewarnings -were heard or séene, we must also consider what those -straunge things are, which for the most part happen before -the innouations of kingdomes, before battailes, seditions, -and subuersions of Cities.</p> - -<p>I say flatly, euen as I sayde before concerning spirits: -if they be not vaine perswasions, or naturall things, then -are they forewarnings of God, which are sent, eyther by -good Angels, or by some other meanes vnknowne vnto -vs, that we might vnderstand that all these things happen -not by aduenture, without the wil and pleasure of God, -<span class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span> -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 things to -terrifie men, and to plant superstition in their hearts. But -that all things are done by Sathan, hereby we may vnderstand: -It chaunceth that one is thrust thorow and slaine by -one with whome he neuer was at variance, but hath euer -vsed him as his friende, some man is drowned, or falleth -from some high place, or otherwise is miserably slaine, an -euill spirit can haue no foreknowledge hereof (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. Hereof do I gather, that -these things are wrought by God, who onely knoweth that -they shall come to passe, and they are not onely admonishments -vnto them, whom they especially concerne, but also -vnto them which heare them, and are present at the doing -of them.</p> - -<p>There was a certaine Magistrate within the liberties -of <b><i>Tigurine</i></b>, not long before I wrote this, whome certaine -of his friendes tarried for to breake their fast with him before -hée tooke his iourney, and thus waiting, they supposed -they heard a knife falling from the vpper part, or flore of the -stewe, wherein they were, yet sawe they nothing, and sodeinly -as they communed togither of this straunge wonder, -they thought they heard it againe. In the meane while -commeth the Magistrate, vnto whome they declare what -had happened, and as they had scant ended their talke, the -knife fell againe the third time, in the hearing of the Magistrate, -who before doubted very much of the matter. And -therefore taking occasion hereby, he began to exhort them, -that whereas within fewe dayes after, a great marriage -should be kept in the same place, they should all endeuour -<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span> -to maintaine peace, and obserue sobrietie, least perchaunce -through quarrelling and murther, it should bee a bloudie -marriage. After he taking his iourney, and within a day or -twaine dispatching his businesse, as he was returning towards -his Castle, (his horse falling into a riuer, whiche -was sodeinly encreased with raine) after he had long striued -with the water, at the last died miserably.</p> - -<p>And that the diuell doth delude men with straunge -happes, hereof I gather, that if any be taken with gréeuous -sicknesse, so that not onely the Phisitian, but also the sicke -themselues dispaire of their owne health, in the night time -there is heard a noyse as if one were making a coffin or -chest to laie one in, or were burying a dead bodie: that suppose -I to be an illusion of the diuil, for he thinketh verily -the diseased will die, whom God by meanes of godly and -earnest praiers, doth restore againe to his former health.</p> - -<div class="sidenote">Plinie.</div> - -<p>Where <b>Plinie</b> writeth that rauens are of such sharp -senses, that they will flie thrée or foure dayes before, vnto -the place where carryon will afterwardes be, it is altogither -vaine and fabulous. If this were graunted, it were no -absurditie to say, that the diuell 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 towards, stirre the instruments of warre, and all -other kinde of munition as it lyeth in the Armorie, he can -make a noyse and reare a clamour and crie, as it were of a -great Armie in the aire, and play as it were on a Drum, -and do other such things, which all Historiographers affirme -with one voyce, haue oftentimes chaunced.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_167" id="Page_167">[167]</a></span></p> - -<h2>CHAP. XVII.</h2> -</div> - -<p class="center"><b>That it is no hard thing for the Diuell to appeare in diuers<br /> -shapes, and to bring to passe straunge things.</b></p> - -<p><img class="drop-cap" src="images/i_bl.png" alt="B" width="150" height="155" /> - -Ut it is no difficult matter for the Diuel -to appeare in diuers shapes, not only -of those which are aliue, but also of -dead men, (whereof I spake also before, -when I entreated of Samuels appearing) -yea, and (which is a lesse matter) -in the fourme of beasts and birds, &c. as -to appeare in the likenesse of a blacke -Dog, a Horse, an Owle, and also to bring incredible things -to passe, it is a thing most manifest: for hee may through -long and great experience, vnderstand the effects and force -of naturall things, as of hearbes, stones, &c. and by meanes -hereof worke maruellous matters. And then he is a subtile -and quicke spirite, which can readily take things in hand, -which in each thing is of no small weight. By his quicknesse, -and by his knowledge in naturall things, he may easily -deceiue 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, and continuall experience beareth record. How -did the wicked spirit handle <b>Iob</b>? what did he not bring to -passe in short space? What straunge workes of an euil spirit -did <b>Bileam</b> bring to passe? did he not purchase a famous -name by his Magicall Artes? what wonderfull great miracles -did <b>Pharaos</b> Sorcerers? Did not <b>Simon Magus</b> so -bewitch the <b><i>Samaritanes</i></b> with his vnlawfull Artes, that he -would say he was the great vertue of God? Touching this -Coniurer, the olde Fathers write many things, as <b>Ireneus</b> -in his first booke and tenth Chapter, <b>Eusebius</b> in his second -booke and thirtéenth Chapter.</p> - -<p><span class="pagenum"><a name="Page_168" id="Page_168">[168]</a></span></p> - -<p><b>Egesippus</b> writeth in his third booke and second Chapter, -of the destruction of <b><i>Hierusalem</i></b>, that this <b>Symon</b> came to -<b><i>Rome</i></b>, and there set himselfe against <b>Peter</b>, boasting that -he could flie vp into heauen, and that he came at the day appointed -vnto the Mount <b><i>Capitoline</i></b> where leaping from -the rocke, he flew a good while not without the great admiration -of the people, who now began to credit his words, -but sodeinly he fell downe and brake his leg, and after being -carried vnto <b><i>Aritia</i></b>, there died.</p> - -<p><b>Iohannes Tritenhemius</b>, Abbot of <b><i>Spanheimium</i></b>, writeth -in his Chronicles concerning the Monasterie of <b><i>Hirsgraue</i></b>> -of the order of S. <b>Bennet</b>, in the yeare of our Lorde 970, -that <b>Peter</b> and <b>Baianus</b>, -the two sonnes of one <b>Simon</b> a -Monke, ruled ouer the <b><i>Bulgarians</i></b>, wherof the one, namely -<b>Baianus</b>, was throughly séene 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 another beast, or in such sort as he could not be discerned -of any man, and many other straunge things hée -could doo, and did, whereby he brought men into great admiration.</p> - -<p>And after in the yeare 876. he writeth, that there was -a certaine Iewe named <b>Sedechias</b>, sometimes Philosopher -and Phisitian vnto <b>Lewes</b> the Emperour, who being very -cunning in sorcerie, did straunge miracles and wonderfull -sleights 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 horse, and all his harnesse, -and also a carte loaden with hay, togither with the horse -and carter. He cut off mens heads, their hands and féete, -which he set in a basen before all the lookers on to behold, -with the bloud running about the basen: which by and by -he would put againe vppon the places whence they séemed -to haue bene cut off, without any hurt to the parties. He -was séene and hearde of all men to exercise hunting and -<span class="pagenum"><a name="Page_169" id="Page_169">[169]</a></span> -running, and suche like things in the aire and cloudes, as -men are accustomed to exercise vpon the earth. He practised -so many and diuers deceites, that all men maruelled -and were astonished out of measure.</p> - -<p>In the yeare of our Lord .1323. when <b>Frederike</b> Duke of -<b><i>Austrich</i></b>, who was chosen Emperour against <b>Lewes</b>, as the -same author witnesseth, was vanquished in a great battail -betwéene <b><i>Ottinga</i></b> and <b><i>Molndorfus</i></b>, and deliuered into the -hands of <b>Lewes</b>, who sent him away into a strong castell -to be safely kepte: It chaunced shortly after, that a coniurer -going vnto his brother <b>Lupoldus</b> in <b><i>Auctriche</i></b>, promised, -that by the helpe of a spirit, he would within the -compasse of an houre, deliuer <b>Frederike</b> safe and sounde -out of captiuitie, if he would promise him and giue him a -worthie reward for his paines. The Duke aunsweared -him: if thou wilt (quoth he) do as thou makest promise, I -wil worthily reward thée. So the 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 his -coniurations, that he should spéedily bring vnto him into -<b><i>Austriche</i></b>, Duke <b>Frederike</b>, deliuered safely out of prison. -Vnto whome the spirit aunswering, said, If the captiue -Duke will come with me, I will willingly obey thy commaundement. -This saide, the spirite flieth awaye into -<b><i>Banarie</i></b>, and taking vppon him the forme of a Pilgrime, -he entreth into the prison where the Duke was kepte prisoner: -whome assoone as he sawe, the Spirit whiche -was sente as messenger vnto him, said: If thou wilt be -deliuered out of captiuitie, mount thée vp vpon this horse, -and I will bring thée safe and sounde without any hurte -into <b><i>Auctrich</i></b> vnto Duke <b>Lupoldus</b> thy brother. Vnto -whome the Duke saide: Who art thou? The Spirite -aunswered: Aske not who I am, because it appertaineth -<span class="pagenum"><a name="Page_170" id="Page_170">[170]</a></span> -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 <b><i>Austrich</i></b>. Which when the Duke heard, hée -was taken with a certaine horror, and feare, being otherwise -a hardy knight: and when he had blessed himself with -the signe of the holy crosse, the spirite sodainly vanished away -with the blacke horse, which he had proffered him, and -returned emptie againe vnto him that sent him: of whom -being rebuked because he had not brought the prisoner, he -declared all the matter vnto him in order. Duke <b>Frederick</b> -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 séene in the Chronicles -of the <b><i>Heluetians</i></b>.</p> - -<p>There are also Coniurers found euen at this day, who -bragge of themselues that they can so by inchauntments -saddle an horse, that in a fewe houres they wil dispatch a very -long iourney. God at the last wil chasten these men with -deserued punishment. What straunge things are reported -of one <b>Faustus</b> a Germane, which he did in these our dayes -by inchauntments?</p> - -<p>I will speake nothing at this time, of those old Sorcerers, -<b>Apollonius</b>, and others, of whom the histories report -straunge and incredible things. Hags, Witches, and Inchaunters, -are said to hurt men and cattell, if they doo but -touch them or stroake them, they do horrible things wherof -there are whole bookes extant. Iuglers and Tumblers, by -nimblenesse do many things, they will bid one eate meate, -which when they spit out againe, they cast forth ordure -and such like. Magitians, Iuglers, Inchanters, and Necromanciers, -are no other than seruants of the Diuel: do you -not thinke their maister reserueth some cunning vnto him -selfe?</p> - -<p>Howbeit this is not to be dissembled, that the diuel doth -glory of many things which indéede he cannot performe: -<span class="pagenum"><a name="Page_171" id="Page_171">[171]</a></span> -as that he saith, that he raised the 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 such power ouer -the dead bodies.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_171-1" id="Page_171-1">[171-1]</a></span></p> - -<h2>CHAP. XVIII.</h2> -</div> - -<p class="center"><b>Diuels doo sometimes bid men doo those things which<br /> -are good, and auoide things that are euill: sometimes<br /> -they tell truth, and for what cause.</b></p> - -<p><img class="drop-cap" src="images/i_isl.png" alt="I" width="150" height="162" /> -F those spirites which séeke helpe at mens -hands be not soules, but Diuels, many will -say, why then do they perswade men vnto -good things, exhort them vnto vertue, and -call them from vice. For they say, Iudge vprightly, -take héede of theft and extortion, -restore goods vniustly gotten vnto their owners, -beware of periurie, surfets, and drunkennesse, enuie -and hatred, lying and deceit, pray earnestly, come to church -often, &c.</p> - -<p>The Diuell is not pleased when wée doo good, and auoide -euill: nothing woulde gréeue him more, than that -we should liue accordyng to the prescript worde of God. -Therefore they are not Diuels which bid vs doo good, and -eschue euil.</p> - -<p>Moreouer, those Spirites speake truthe, but the Diuell -is a lyer, and is called by Christe, the father of -lyes. Therefore wée may not say that they are diuellish -Spirits.</p> - -<p>Vnto this argument I aunswere thus: hée dooth this -for his owne aduantage. If he should shewe himselfe so, -as he is by nature, he should little profit. That whiche -he doth, 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 -<span class="pagenum"><a name="Page_172" id="Page_172">[172]</a></span> -errours, whereby they forsaking the worde of God -might giue care vnto Spirites. Did not the seruaunts of -vncleane Spirits, I meane false Prophets, come in times -past vnder shéepes skinnes, and fayned themselues to tender -the peoples commoditie, whereas in very déed 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 from God, and that we must eschue wickednesse, -and séeke after vertue? Didst thou neuer heare that théeues -trauelling by the way with those on whose company they -light, haue talked of liuing honestly, and of the punishment -of wicked men, and the rewarde of good men, to the ende -that after they might take yͤ aduantage of them vnawares? -Whereas the Diuell hath fayned himselfe to bee 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 word -of God, they would accept the Diuell and receiue him as -an Angell of light, when he came not in a blacke and horrible, -but a pleasaunt 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 <b>Simon</b> -in <b>Virgil</b>, mingled -falshood with truth, that he might the better entrape -the <b><i>Troians</i></b>.</p> - -<p>Sathan doth imitate craftie gamesters, who suffer a -plaine and simple yoong man to winne a while of them, -that afterwards being gréedie to play, they may lurch him -of all his golde and siluer. He followeth them which once -or twise iustly repaie vnto their creditors such money as -they haue borrowed, kéeping their promise duly, that afterwards -they may obtaine a great summe of them, and then -deceiue them.</p> - -<p><span class="pagenum"><a name="Page_173" id="Page_173">[173]</a></span></p> - -<p>The diuel sometimes vttereth the truth, that his words -may haue the more credit, and that he may the more easily -beguile them. He that would vtter euil wares, doth not only -set them foorth in words, but doth also so trim and decke -them, that they séeme excellent good, whereby they are the -more saleable: this Art also the diuel knoweth, for he painteth -out his stuffe that he may obtrude it vnto other men in -<span class="sidenote">Ambrose.</span> -the stéede of good ware. S. <b>Ambrose</b> writeth in his Commentaries -vpon the first Epistle to the Thessalonians, and -fift chapter, expounding these words: <b>Quench not the spirit. -Despise not prophecying. Examine all things, and keepe -that which is good.</b> Euill spirites are wont to speake good -things craftily, as it were by imitation, and amongst those -they priuily insinuate wicked thinges, that by meanes of -those things which are good, euil things may be admitted, -and because they are supposed the words of one spirit, they -may not be discerned asunder, but by that which is lawfull -an vnlawfull thing may bee commended by authoritie of -the name, and not by reason of vertue, &c.</p> - -<div class="sidenote">Why the diuel -doth somtimes -tel truth.</div> - -<p>Hereunto appertaine those words which we reade in -<b>S. Chrysostomes</b> second sermon -<b>De Lazara</b>. There he sheweth -that many simple men haue bene in this erroure, that -they haue thought the soules of those which were slaine -by some violent death, did become Diuels. He saith further, -that the Diuell hath perswaded many Witches, and -such as serue him being in this erroure, that they should -kill the tender bodies of many yong men, hoping they shuld -become Diuels, and doo 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 -such a Monke? Verily I beléeue it not, euen for this, that -Diuels doo auouche it: for they deceiue their auditours. -Wherefore <b>Paule</b> also commaundeth them to silence, albeit -they speake truth, lest taking occasion by truth, they -mingle lyes therewith, and so purchase themselues credit. -<span class="pagenum"><a name="Page_174" id="Page_174">[174]</a></span> -For when they had said: These men are the seruants -of the most high God, shewing vnto you the way of saluation: - -<span class="sidenote"><i>Acts</i>16.</span> - -The Apostle not content herewith, commaunded 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 most high God. But because the most -parte of simple men haue not vnderstanding alwayes to -iudge of those things which are vttered by diuels, he at once - -<span class="sidenote"><i>Marke</i>.1.</span> - -<span class="sidenote"><i>Luke</i>.4.</span> - -excludeth them from all credit. Thou art (saith he) of the -number of infamous spirites, it belongeth not to thée to -speake fréely, hold thy peace, kéepe silence, it is not thy office -to preach. This is the authoritie of the Apostles: why -takest thou vppon thée that which appertaineth not vnto -thée, hold thy peace, be thou infamous. So also did Christ -sharply rebuke the diuels saying vnto him: We know thée -who thou art, therein prescribing vnto vs a lawe, that we -should in no wise trust the diuel, albeit he tell the truth.</p> - -<p>Sith we know these things, let vs in no wise beléeue -the diuel, nay rather if he say any thing that is truth, let vs -flée from him and shunne him. For it is not lawfull exactly -to learne sounde and wholesome doctrine of diuels, but out -of the holy scriptures.</p> - -<p>That you may therfore know that it can in no wise be, -that a soule once departed out of the bodie can come vnder -the tyrannie of the diuell, heare what S. <b>Paule</b> saith: For -he that is dead is iustified from sinne, that is, he sinneth no -more. For if the</p> -<p class="center">diuil can do no hurt vnto the soule while it is in the bodie,<br /> -it is euident, he cannot hurt it when it is departed<br /> -out of the bodie. &c. By all these<br /> -things it is plaine, what manner of<br /> -things those are which are<br /> -heard and séene.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_175" id="Page_175">[175]</a></span></p> - -<div class="figcenter"> -<img src="images/i175.png" alt="" width="500" height="121" /> -</div> - -<h2><span class="xlarge">The third parte of this</span><br /> -<span class="small">Booke, in which is shewed, why, or to what ende<br /> -God suffereth Spirits to appeare, and other straunge<br /> -thinges to happen: as also howe men ought to<br /> -<i>behaue themselues when they meete with any<br /> -suche things</i>.</span></h2> -</div> - -<h2>CHAP. I.</h2> - -<p class="center"><b>God by the appearing of Spirits doth exercise the faithfull,<br /> -and punish the vnbeleeuers.</b></p> - -<p><img class="drop-cap" src="images/i_il.png" alt="I" width="150" height="156" /> -T foloweth now hereafter to be intreated -of, why God suffreth spirits, ghosts, -and horrible sightes to appeare, &c. And -also why he doth permit other straunge -and miraculous things to happen: And -furthermore, how men ought to behaue -themselues when they sée anye suche -things.</p> - -<div class="sidenote">Causes why -God suffereth -spirites to appeare.</div> - -<p>God doth suffer spirits to appeare vnto his elect, vnto a -good ende, but vnto the reprobate they appeare as a punishment. -And as all other things turne to the best vnto yͤ faithfull, -euen so doo these also: for if they be good spirits, which -appeare vnto men, warning, and defending them, therby do -they gather the care, prouidence, and fatherly affection of -God towardes them. But in case they bee euill spirites, -<span class="pagenum"><a name="Page_176" id="Page_176">[176]</a></span> -(as for the most part they are) the faithfull are moued by -occasion of them vnto true repentance. They looke diligently -vnto themselues so long as they liue, least the enimie -of mankinde, who is readie at all assaies, and lieth -alwaies in waight, should bring them into mischiefe, and -take further vauntage to vexe and hurt them. God also -by these meanes doeth exercise and trie their faith and pacience, -to the end they continue in his word, and receiue nothing -contrary to the same, haue it neuer so faire a shewe, -nor do any manner of thing against his worde, although -those spirites do not straightwayes cease to vexe them.</p> - -<p>God doth also suffer them to be exercised with haunting -of spirites, for this cause, that they should be the more humble -and lowely. For in the second Epistle to the Corinth. -and .xii. chap. <b>Paul</b> saith: -And least I should be exalted out -of mesure, through the excellencie of reuelations, ther was -giuen vnto me vnquietnesse through the flesh, euen the -messenger of Sathan to buffet me, because I should not be -exalted out of measure. For this thing besought I the Lord -thrice, that it mighte depart from me. And he said vnto -me: My grace is sufficient for thée, for my strength is made -perfect through weakenesse. Except God did shut vp the -way before vs with certaine stops and lets, we should not -know our selues, we shoulde not vnderstande whereof we -stand in néed, we should not so earnestly pray vnto God, to -deliuer vs from euill, to strengthen our faith, and to giue -vs patience, 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 cannot tell what they speake, and that they imagine -many vaine feares. Moreouer, if other vnderstande -that godly men are for their exercise vexed by spirits, they -become more patient whensoeuer they are sicke, or otherwise -troubled, acknowledging their owne harmes to be -but small in comparison of other mens. For nothing is -<span class="pagenum"><a name="Page_177" id="Page_177">[177]</a></span> -more gréeuous, than when a man is tormented by the -Diuel.</p> - -<div class="sidenote">Seeing of spirites -to the -wicked is a -punishment.</div> - -<p>Now as touching infidells, they are constrained, 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 -thereof indeede. God suffereth these things to chasten -them. For so muche as they will giue no place vnto -truth, but are wilfully deceiued, it is good reason they be -taught by diuellish illusions what they must doo, or leaue -vndone, and that they be illuded by euil spirits, after some -other meanes.</p> - -<div class="sidenote"><i>Deut.</i> 13.</div> - -<p>Thus we reade in the 13. chapter of Deuteronomie: 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 goe after -straunge Gods, which thou hast not knowne, and let -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, kéepe his commandements, and hearken vnto -his voice, serue him and cleaue vnto him. And he addeth -further, that the same prophet or dreamer shall die the -death.</p> - -<p>By these words we do not only sée that God doth suffer -suche lewde fellowes to worke maruellous thinges, but -also to what ende and purpose he permitteth it, that is, to -trie his faithfull, how constant they be, and how faithfully -they would beléeue in him, if at any time spirits do come -and foretell things to happen hereafter. Our Sauiour - -<span class="sidenote"><i>Iohn</i> 3.</span> - -Christ saith in the third Chapter of Saint <b>Iohn</b>: This -is the condemnation, that light is come into the world, and -men loued darknesse more than light, because their deedes -were euill: for euery one that doth euill, hateth the light, -<span class="pagenum"><a name="Page_178" id="Page_178">[178]</a></span> -neither commeth he to the light, least his déedes should be -reproued, &c. By the which words our Sauiour sheweth -the cause why the worlde is condemned, which is, because -they receiue not the light of the word of God, or Christe -himselfe, who is the light of the worlde, set foorth vnto vs -in his word: but rather shut their eyes against the cleare -light, preferring darkenesse, that is, errors, superstition, -and wickednesse, before the word of God. If God then condemne -and reiect the vnthankfull world, what maruell is -it, if hee vexe them with spirites and vaine apparitions? - -<span class="sidenote"><i>Iohn</i> 5.</span> - -Christ saieth in the fifth of <b>Iohn</b>, I come in my Fathers -name, and you receiue mée not: If an other come in his -owne name, you receiue him.</p> - -<p>Christe laboured for their health and saluation: this they -would not acknowledge, but refused him: therefore was it -the iust iudgement of God, that they shuld receiue others, -that hunted after their owne commoditie and profit: suche -as were <b>Theudas</b>, <b>Iudas</b> -of <b><i>Galilee</i></b>, and many other false -doctors, and seditious seducers. Wherefore if any refuse -to giue eare to Christ and his Ministers, it is by the iust -iudgement of God, that they hearken vnto spirites, and - -<span class="sidenote">2. <i>Thessa.</i> 2.</span> - -suche lyke things. Sainte <b>Paule</b> in the seconde to the -Thessalonians and second Chapter, writeth of Antichrist, -that he shoulde exercise great tyrannie in the Churche of -God, and sheweth against whome, and for what cause -God will suffer him so to doo, saying: Among them that -perish: because they receiued not the loue of the truth that -they might be saued. And therefore God shall send them -strong delusions, that they shoulde beléeue lyes, that all -they might be damned, whiche beléeue not the truth, but -had pleasure in vnrighteousnesse. And in the fourth Chapter - -<span class="sidenote">2. <i>Timo.</i> 4.</span> - -of his seconde Epistle to Timothie, he earnestly beséecheth -his scholler to be diligent in preaching daily. He giueth -this reason: for the time will come, when they shall -not suffer wholesome doctrine: but after their owne lustes -<span class="pagenum"><a name="Page_179" id="Page_179">[179]</a></span> -shall they (whose eares itche,) get them an heape of teachers, -and shall withdrawe 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 deceiue men in the place of true doctours: which is, for -that eyther they vtterly despise his woorde or little estéeme -it, and cannot abide godly and constant preachers.</p> - -<div class="sidenote">Examples of -the Wicked -punished by -delusions of -spirits pharao. -Exodus.</div> - -<p>Touching whiche matter, wée will alleage a fewe examples. -<b>Pharao</b> contemned God and his seruants, <b>Moyses</b> -and <b>Aaron</b>, wherefore God blinded his eyes, that he -gaue himselfe to be ruled by his <b>Magi</b> or wise men, and at -the last perished miserably in the red Sea.</p> - -<div class="sidenote">Samuel.</div> - -<p><b>Saule</b> would not giue eare vnto -<b>Samuell</b>, who bare -a right hart and good affection towards his king: he loued -him not (as by reason he shoulde haue done) but hated -him, and all other that loued him right well, for he contemnned -the woorde of God. Wherefore it came to passe, that being -in extreme daunger, he sought helpe of a witch to reare -<b>Samuel</b> from the dead, yͭ he might now vse his aduise, whō -he dispised beeing aliue, and disdained to heare him. This -woman reareth one, who is no otherwise called <b>Samuell</b>, -than when false gods, are called gods, when in very déede -they are not gods, but wood and stones, or rather <b>Paul</b> - -<span class="sidenote">1. <i>Cor.</i>10.</span> - -saith) .1. Corin. 10. very diuels. This counterfeit <b>Samuel</b> -giueth him neither comfort nor Counsell, but driueth him -to vtter desperation. The same hapned vnto <b>Saule</b> which -chaunceth vnto those stubborne children, whiche despise -their parents, contemne their counsel, & would gladly wish -their death, and at the last grow vnto yͤ point, yͭ they would -willingly take in hand a great iorney on condition it might -be graunted them to heare them giue their last counsell.</p> - -<div class="sidenote">Achab.</div> - -<p>An other example hereof. <b>Achab</b> king of Israel, -& <b>Iezabel</b> -his wife had many godly prophets, amongst whō <b>Elias</b> was -a man indued with the gifte of the wing and working miracles. -But they did not only contēne these prophets, but also -<span class="pagenum"><a name="Page_180" id="Page_180">[180]</a></span> -cruelly murthered so many of them as they coulde catche. -Yet amongst the rest, they especially laboured to intrape -<b>Elias</b>, who was excéeding zealous. -The <b>Baalamites</b> were in -greate fauoure with the King: but especially with the -Quéene, as her chief dearlings. And when the time approched, - -<span class="sidenote">3. <i>Reg.</i> 22.</span> - -that <b>Achab</b> should suffer due and worthie punishment -for his Idolatrie and wickednesse, wherein he had -long time liued, he entred councell with his kinsman <b>Iosaphat</b>, -that they ioyning their powers togither might recouer -againe the Citie of <b><i>Ramoth Gilead</i></b>, which the <b>Assirians</b> -had taken from him. <b>Iosaphat</b> allowed well this -deuise, notwithstanding hée woulde in any wise aske -counsaile héerein of God. <b>Achab</b>, therefore gathereth -togither a Councell of 400. priests of <b>Baall</b>, who all with -one voyce, exhorted him to goe on with his enterprise, assuring -him of most certaine victorie. One of them named -<b>Sedechias</b>, was so vainly bold, that putting hornes of yron -on his head, he saide: With these hornes shalt thou pushe -the <b>Assirians</b>. But <b>Iosaphat</b> suspecting the matter, asked if -there were any one Prophet of God to be found, of whome -they might séeke counsell. <b>Achab</b> answered: There is -(quoth he) yet a certaine 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 <b>Micheas</b>. <b>Iosaphat</b> thought -good in any wise to heare him. Wherfore the king presently -sent for him by one of his Chamberlaines. And thus the -messenger spake vnto him. All the Prophets with one -voice, prophecie good lucke vnto the king, I pray thée therefore, -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 stood in their presence, king <b>Achab</b> -asked him, whether they should make warres against <b><i>Ramoth -Gilead</i></b>, or no? Vnto whom he scoffingly answered: go -(saith he) thou shalt haue prosperous successe. The king -<span class="pagenum"><a name="Page_181" id="Page_181">[181]</a></span> -who by the maner of his vtterance, vnderstood he spake -not in earnest, instantly required him to tell him the -truth. Wherevppon he saide: that he had séene all <b><i>Israell</i></b> -dispersed in the mountaines, as shéep without a shepheard, -and that the Lorde had saide: These men haue no Lorde, -let euery one returne home to his owne house in safetie. -Then saide <b>Achab</b>, Did I not tell thée, that this fellow -both prophecie me no good? The Prophet went on, saying: -Heare the word of God: I sawe the Lord sitting in his -seate of maiestie, and all the hoste of heauen stande about -him on his right hande, and on his lefte hande. And the -Lorde saide, Who shall entice <b>Achab</b> that he may go and -fall at <b><i>Ramoth Gilead</i></b>. And one saide on this manner, -and an other saide on that manner. Then there came -foorth a spirit, and stoode before the Lorde and saide, I will -entice him. And the Lorde saide vnto him, wherewith? -And he saide, I will goe out and be a false spirite in the -mouth of all his Prophets. Then he saide, thou shalt entice -him, and shalt also preuaile: go foorth and do so. Now -therefore beholde, the Lord hath put a lying spirite in the -mouth of all these thy Prophets, and the Lorde hath appointed -euill against thée. Then <b>Sedechias</b> came neare and -smote <b>Micheas</b> on the chéeke, and saide: when went the -spirit of the Lord from me, to speake vnto thée? And <b>Micheas</b> -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 from the wars. -Then saide <b>Micheas</b>, If thou returne in peace, the Lorde -hath not spoken by me: and therewith he willed all the -people to hearken what he spake. Notwithstanding the -kings went foreward with their enterprise, and prepared -themselues, and led foorth their armies against their enemies. -<b>Achab</b> was slaine in the battaile: <b>Iosaphat</b> because -he ioyned himselfe with the wicked, was in very great -daunger, &c.</p> - -<p><span class="pagenum"><a name="Page_182" id="Page_182">[182]</a></span></p> - -<p>I haue handled this historie somewhat at large, that -we might vnderstand, how God by his iust iudgement sendeth -spirites vnto those which despise his word, whereby -they may be beguiled and deceiued.</p> - -<p>The very same happened vnto the Christians after the -Apostles time. For when the word of God began to be lesse -estéemed than it should haue bene, and men preferred their -owne affections before the hearing thereof: and when as -they would incurre no maner of daunger, for the defence of -their faith, and of the truth, but accounted of all religions -alike, God so punished them, that now they began to giue -eare vnto false teachers, whiche framed themselues vnto -their vaine affections, they learned of images, whom they -called Lay-mens bookes, they kissed these mens bones, and -shrined them in golde (if happily they were their boanes) -whose doctrine before they disdained to receiue: they gaue -credit vnto false apparitions and diuellish visions: and so -suffered they worthie punishment for their great ingratitude. -Euen as yoong 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 fel daily -more and more from the word of God, in so much that -when they had once lost the truthe, some ranne one way, -and some an other, to finde a meanes for the remission of -their sinnes: and one man beléeued this spirite, an other -that, which no man can deny.</p> - -<div class="sidenote"><i>Rom.</i> 1.</div> - -<p>The like chaunced vnto the Gentiles in times past, as -it appeareth by the first chap. to the Romanes, and also by -their owne writings. They worshipped many gods, many -miracles were shewed amongst them: they had many visions -of gods, and many oracles: which when the Apostles - -<span class="sidenote">Athanasius.</span> - -began to preach, all ceased. S. <b>Athanasius</b> -in his booke <b>De humanitate verbi.</b> -<b>Fol.</b> 55. and 64. writeth, that in auncient -time there were oracles at <b><i>Delphos</i></b> in -<b><i>Bœotia</i></b>, -L<b><i>ycia</i></b>, and other -places which hee nameth: but nowe since Christ is -<span class="pagenum"><a name="Page_183" id="Page_183">[183]</a></span> -preached euery where vnto all men, this madnesse hath -ceased, &c. In the like maner writeth <b>Lactantius</b> and others. -But in these our dayes, since we haue refused mens traditions, -and willingly imbraced the doctrine of the Gospell, -all appearings of soules and spirits haue quite vanished away.</p> - -<p>Who (I pray you) heareth now of any soule or spirit, -which dooth wander, and as they call it, craue mens deuotions? -Those rumblings of spirits in the night, are now -muche more sildome heard than they haue bene in times -past.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_183-1" id="Page_183-1">[183-1]</a></span></p> - -<h2>CHAP. II.</h2> -</div> - -<p class="center"><b>What the cause is that in these our dayes so fewe spirites<br /> -are seene or heard.</b></p> - -<p><img class="drop-cap" src="images/i_tl.png" alt="T" width="150" height="160" /> -He cleare light of Gods word driueth away -all such spirits, which vse to worke -their feates in the darke. The cleare -light approaching, the shadow & darkenesse -vanisheth. The prince of darknesse -shunneth light, and hath nothing to doo -where men worship God the Father, -only through Iesu Christ, beléeuing only -on him, and committing themselues wholy vnto his protection. -If men estéem the word of God, and haue it in price, -he will in no wise suffer them to be so ouerséene and deceiued, -as they are which do all things without the warrant -of his word.</p> - -<p>Here I cannot ouerpasse with silence a certaine merry -iest: when once there chaunced to be talke in a certaine -place of visions and spirites, a certaine professour of -the Gospell saide vnto a Papist in this maner: You ought -(quoth he) euen by this to gather, that our religion is -true, and youres false, for that since the Gospell was preached -vnto vs, very fewe spirits haue bin séene of any man. -<span class="pagenum"><a name="Page_184" id="Page_184">[184]</a></span> -To whome the other made aunswere by way of reasoning -called <b>Violentum</b>: Nay (saith 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.</p> - -<div class="sidenote">A storie of S. -Benedict, seing -many diuels in -a monastery -and fewe in -the market.</div> - -<p>It is not much vnlike whiche <b>neas Siluius</b> (who was -afterwardes made Pope, called <b>Pius</b> .2.) reciteth in his Historie -of the Councell of <b><i>Basill</i></b>, out of the life of holy <b>Benedict</b>, -father of the Monkes called after his name. Hée -sometimes visiting a certaine Monasterie of holy men, -espyed an infinite route of diuels, who as it were fighting -with the holy fathers, laboured to disturbe the good workes -which they went about. And he forthwith going to a faire -full of marchandise and buying and selling, sawe there but -one diuell, and he also idle and sad, sitting vppon a watch-toure, -wherat saint <b>Benedict</b> maruelling, that he saw the -place which was holy and dedicate to praier, full of diuels, -and that he founde the prophane place which was occupied -with periurie and other offences, guarded but with one -Diuell: coniures the same Diuell to declare and shewe -vnto him the true cause thereof: who straight answered -him, that it was néedfull the holy place shoulde be assaulted -by many diuels, but those which sinned of their -voluntarie accorde, had no néede to bée deceiued by the -Diuell.</p> - -<p>But I aske thée this question O thou Papist, mighte -not the Gentils in ancient time haue obiected the same to -the Christians, when they demaunded of them why their -Oracles ceassed? and why there were so fewe Visions? -If those Spirites or bugges be Diuels, why doe you then -saye and beléeue that they are the soules of deade menne, -whiche desire helpe of you? I will shewe you the verye -true cause why those visions are nowe so seldome -times séene: forsoothe because the Diuell perceiueth, that -wée vnderstande his subtilties and craft, therefore hée -<span class="pagenum"><a name="Page_185" id="Page_185">[185]</a></span> -hunteth after other men, and séeketh to deceiue them. As for -example, when thou wilt crampe some man by the toes in -night time (as sometimes pleasant fellowes vse to do, to recreate -themselues when they trauell) and so draw him out -of his bedde, if thou perceiue he bee acquainted with thy -sleight, by and by thou leauest him, and goest vnto an other -which is fast a sleep, and cannot perceiue the deceit.</p> - -<p>There be other causes also why these things happen now -more sildome. If any man deceiue thée once, twice, or thrice, -afterwards thou openest thy eyes, and espiest what he doth -and what he goeth about: so when we haue bene often beguiled -with false apparitions, we will not easily be persuaded, -if any man tell vs that a soule or spirite hath appeared - -<span class="sidenote">A burnt child -dreads fire.</span> - -(as the prouerbe saith,) Burnt childe, dreads fire. Moreouer, -whereas now adayes fewe stand in feare of spirits, many -might be easily found, who would séek them, féele them, -yea and also handle them. This is well knowne, and therefore -no man will gladly put on a visor, or otherwise counterfeit -himselfe to be a ghost. A man may soone persuade a -childe that there is a black man, a tall woman, which will -put children that cry in their budget, &c. but after they are -come to maturitie of yeares, they will no more bee feared -with visours and such like persuasions: they will laugh at -thy follie, if afterwards thou goe about to make them so afraide. -Euen so when we were children in the scriptures, -that is, when we vnderstood them not, we might be easily -seduced to beléeue many things: But nowe that we reade -them in all manner of tongues, and do daily profit in them, -we do not suffer our selues to be so mocked, neither doo we -beléeue euery vaine apparition. How many sights of spirits -did the knauerie of the Monkes of <b><i>Berna</i></b>driue away, after -it was once detected? Things are set vp in the fields to feare -away the birdes, which at the last also they perceiue to be -but trifles, and are not driuen away any longer with suche -toyes. What maruel is it then, if after so great a shipwrack -<span class="pagenum"><a name="Page_186" id="Page_186">[186]</a></span> -of godlinesse and truth, men albeit they are simple, doo at -the last open their eyes.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_186-1" id="Page_186-1">[186-1]</a></span></p> - -<h2>CHAP. III.</h2> -</div> - -<p class="center"><b>Why God doth suffer straunge noyses, or extraordinarie<br /> -rumblings to bee heard before some notable alterations<br /> -or otherwise.</b></p> - -<p><img class="drop-cap" src="images/i_il.png" alt="I" width="150" height="156" /> -N that there happeneth certaine straunge things before -the death of men, and also before notable alterations, and -destructions of countries, as maruellous crackes, and terrible -roaring, surely it turneth to good vnto the iust, and to -further damnation to the wicked. For by these means God -sheweth that nothing commeth to passe by chance, or by aduenture, -but that the life and death, 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 liue, or be borne, or do well or euill, -or otherwise, or whether commō wealths do florish, or -be made waste. Christ himself teacheth vs, that not so much -as a sparrow falleth vnto the grounde without the will of -God. <b>Salomon</b> and <b>Daniel</b> -say, that the hearts of kings are -in Gods hands, and that he appointeth or deposeth kings at -his pleasure. Wherfore if we happily do heare any noises or -such like, they ought rather to put vs in good comfort, thā to -make vs afraide. And againe, God hereby admonisheth vs, -that we be not idle and secure, for he hath in all ages stirred -vp his seruants, not only with word, but also with rare and -straunge apparitions. The very Gentiles accounted these -miraculous things, as the admonitions and warnings of -their gods, and it may be séen euery where, in their histories. -And albeit it be very likely, that most of these things happen -by the diuels procurement, yet neuerthelesse, we herein -perceiue Almightie God his fatherly care, loue, and preseruatiō -of vs against yͤ deuises of the diuel. For albeit the -diuel take no rest, but is alwayes in readinesse to destroy -<span class="pagenum"><a name="Page_187" id="Page_187">[187]</a></span> -vs, yet can he not hurt vs, so long as God kéepeth watche -and defendeth vs. The wicked who despise the preaching of -Gods word, are sore terrified with these things, in so much -that they not knowing whither to turne themselues, are -constrained to confesse, that God doth gouerne all mens -actions, and that there are good and euil spirits. Otherwise -they coulde in no case be repressed, but that they would doo -greater mischiefe vnto the faithfull, except God by these -meanes did cast feare vppon them, and as it were with a -snaffle or bridle, did hale and drawe them backe.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_187-1" id="Page_187-1">[187-1]</a></span></p> - -<h2>CHAP. IIII.</h2> -</div> - -<p class="center"><b>After what sort they should behaue themselues, whiche<br /> -see good or euil spirits, or meete with other straunge<br /> -aduentures: and first how Iewes and Gentiles behaued<br /> -themselues in the like cases.</b></p> - -<p class="drop-cap">THat we may rightly vnderstand how we ought to behaue - -<span class="sidenote">What the Gētiles -did when they sawe spirits.</span> - -<span class="sidenote">Suetonius.</span> - -our selues, if any thing either good or euill, appeare -vnto vs, we wil first declare how the Gentiles -and Iewes vsed themselues in like cases. Amongst the -Gentiles, not only those wandring spirits beare men in -hand that they were mens soules, but also shewed what -were good and expedient for them to doo for their sake, to -wit, that they should do sacrifices for their soules, obserue -their obsequies, burie their bodies, erect Temples, make -holy dayes, and such like stuffe. <b>Suetonius</b> writeth, that the -Emperor <b>Caligule</b> his bodie was priuily conueyed into the -gardeins called <b><i>Lamiam</i></b>, and there with a hastie fire being -but halfe consumed, was cast into a pit, and couered with a -litle earth. But afterwards, whē his sisters returned from -exile, it was taken vp, and thorowly burnt, and afterward -solemnly buried. But before they had so done, the gardē kéepers -were very much troubled with appearing of spirites. -And moreouer, no man could passe any night in the same -house where he was slaine, without some great feare, vntil -such time as the house was vtterly destroyed with fire.</p> - -<p><span class="pagenum"><a name="Page_188" id="Page_188">[188]</a></span></p> - -<div class="sidenote">Septim -Tricessim -Anniuersaria.</div> - -<div class="sidenote">Lilius Giraldus.</div> - -<div class="sidenote">Cicero.</div> - -<p>We read also in other writers, that the ghostes of them -which were not orderly buried, or whose accustomed rites -and ceremonies in the time of warres were omitted, did -appeare either to their friendes or vnto others, complayning -and intreating that their funerals, and all other ceremonies -might be obserued for their sake: whereof came the -hearses, wéekemindes, monthmindes, and anniuersaries, -whereof we reade many things in the Ethnike writers, -and many things are recited out of the olde Poets, and in -<b>Lilius Giraldus</b>, in his booke -<b><i>De sepultura</i></b>, and also in <b>Polid. -Virgilius</b> <b><i>De Inuentione rerum</i>.<i>lib.cap.10</i></b>. We haue shewed -before in the second part and first Chapter, that some haue -desired others, that they might bee buried after that they -were dead. <b>Cicero</b> writeth in his 1. booke <b><i>De legibus</i></b>, that -<b>Romulus</b> the first founder of <b><i>Rome</i></b>, walking after his death -not farre from <b>Atticus</b> house, appeared vnto <b>Iulius Proculus</b>, -and told him that he was now a god, and that his name -was <b>Quirinus</b>, and therwith commanded that there should -be a Temple erected and dedicated vnto him in the same -place.</p> - -<div class="sidenote">Ouid.</div> - -<div class="sidenote">Feralia.</div> - -<div class="sidenote">Parentalia.</div> - -<p><b>Ouid</b> writeth <b><i>Lib.</i>4. <i>Fastorum</i></b>, -that Remus appeared in -the night time vnto <b>Fastulus</b>, -and to his wife <b>Accia Laurentia</b>, -sometime his Nurse, complaining vnto them of his miserable -death, and desiring them to make laboure, that the -same day wherein he was slaine, might bee accounted amongst -their holy dayes. The people of <b><i>Rome</i></b> (as <b>Ouid</b> -witnesseth, <b><i>Lib.</i>2. <i>Fastorum</i>)</b> kept a feast in the moneth of -Februarie called <b><i>Feralia</i></b>, in the which they did sacrifice -vnto the infernall goddes, and those whose duties it was -to celebrate the funeralls of their Auncesters, carried dishes -of meat to their sepulchers. Whereof <b>Fastus</b> and <b>Varro</b> -called the same feast by the name of <b><i>Feralia</i></b>. These -dishes of meate were set vpon a stone, at the time of these -sacrifices: for the which cause, as <b>Seruius</b> saith, they were -called <b><i>Silicernium</i></b>, by the which word some will haue a -<span class="pagenum"><a name="Page_189" id="Page_189">[189]</a></span> -certaine feast signified, which is bestowed vppon old men. -<b>Donatus</b> sayth, that <b><i>Silicernium</i></b> is a supper, which is made -to the infernall Gods, because <b><i>Eam silentes cernant</i></b>, that -is, the deade soules do receiue it, or because those that doe -serue it, do onely <b><i>cernere</i></b>, sée it, and not taste thereof, &c. -There were also certaine holie feastes called <b><i>Parentalia</i></b>, -in the which meate was carried to the Sepulchers, for the -soules of Parents and Auncestours before deceased. And -albeit they suppose, that soules were pleased with small -giftes, as of milke, wine, and such like, whereof mention -is made in <b>Ouid</b>, yet notwithstanding they also killed -sacrifices, whereof some suppose that <b><i>Feralia</i></b> tooke their -name, <b><i> feriendis pecudibus</i></b>, of killing shéepe. Vnto their sacrifices -they also added praiers, and kindled lightes. When -in times past the Romanes being troubled with warres, -had let passe the feast of <b><i>Parentalia</i></b>, they therefore supposed -(that the infernall Goddes being for the same cause -angrie) there arose stormes and pestilence, and that soules -rising 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 married women lay not with their -husbandes, neither those whiche were marriageable did -marrie, and the Images of their Goddes were couered. -The soules of them that were dead, when they came to -the meate, they wandred about the graues, and were fed (as -they thought) with the banquet.</p> - -<div class="sidenote">Lemuria.</div> - -<div class="sidenote">Ouid.</div> - -<p>In the moneth of May, there was holden a feast in the -night time, which at the beginning they called <b><i>Remuria</i></b>, -and afterwardes <b><i>Lemuria</i></b>. This did not differ much from -the feaste called <b><i>Feralia</i></b>, whiche was instituted to pacifie -soules. Touching the originall of them, and the rytes belonging -therto, looke <b>Ouid</b> in his <b><i>Lib.</i>5. <i>Fastorum</i></b>. One who -tooke on him to pacifie the soules, arose in the night verie -late, he went barefooted, and washed himselfe ouer with -<span class="pagenum"><a name="Page_190" id="Page_190">[190]</a></span> -fresh springing water, and then taking beanes whiche he -had rolled in his mouth, he threw them behinde his backe, -and said, that with them he did 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 had ended their holy seruice. These were celebrated -by the space of thrée dayes. The sacrifices which -are done for the infernall gods, are called <b><i>Inferi</i></b>.</p> - -<p>We reade in <b>Lucan</b>, of the soules of -<b>Sylla</b> and <b>Marius</b>, -which were purged by sacrifice. We shewed before how -<b>Athanagoras</b> commanded the bones which were digged vp -in the entrie of his house at <b><i>Athens</i></b>, to bee orderly buried -againe. &c.</p> - -<div class="sidenote">Touching the -Iewes behauiour.</div> - -<p>The auncient Iewes had an expresse commandement -of God, not to bee any thing moued with the miracles of -false Prophets, and God in plaine words forbad them, not -to séeke counsel of dead bodies.<b>Saule</b> in the beginning of -his raigne, while he yet gaue himselfe vnto godlinesse, vtterly -destroyed all Coniurers and Witches. I doo not remember -that I haue euer heard or read, how the Iewes -behaued themselues when any spirits appeared vnto them: -yet I doubt not but that they are superstitious as well in -these things, as in all others.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_190-1" id="Page_190-1">[190]</a></span></p> - -<h2>CHAP. V.</h2> -</div> - -<p class="center"><b>How Christian men ought to behaue themselues when<br /> -they see Spirites, and first that they ought to haue a<br /> -good courage, and to be stedfast in faith.</b></p> - -<p class="drop-cap">HOwe Christian menne 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, whiche appertaine vnto -our saluation. To wit, that first we ought to be of good -<span class="pagenum"><a name="Page_191" id="Page_191">[191]</a></span> -courage without feare, being assured and constante in true -faith.</p> - -<p>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 wicked and euill, they can do -vs no harme be they neuer so desirous, excepte God giue -them leaue thereto. If it be nothing but a vaine imagination -that we haue, or an idle sight obiected vnto our eies, -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 very 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 pull vp his heart againe. When Christes Disciples -sawe their Maister walking vpon the water, and approching -neare the shippe, they thought they sawe a spirite, -and they were astonished, and cried out through feare. But -the Lorde saide vnto them, be of good comforte, it is I, be -not afraide.</p> - -<div class="sidenote"><i>Luke</i> .24.</div> - -<p>The like is reade in the foure and twentie Chapter -of Saint Luke, when he appeared vnto them after his -resurrection, and sawe that they were maruellously afraid. - -<span class="sidenote"><i>Matth.</i> 10.</span> - -Matthew the 10. Feare not saithe Christ, those whiche -slay the bodie, but cannot kill the soule, but rather stande -in awe of him, who can cast both bodie and soule into hell -fire. The Diuell would like it well, if we would alwaies -stand in feare of him.</p> - -<p>Be not dismaide, although thou heare some spirit stir -and make a noise, for in case hee rumble onely to make -thée afraide, care not for him, but lette him rumble so -long as he will, for if he sée thée without feare, hée -will soone depart from thée. And if thou thinke good, thou -maiest boldly say vnto him, get thée hence with a mischiefe -thou wicked Diuell, thou hast nothing to do with me, who -haue sette my onely beléefe in Christ Iesu my Sauiour.</p> - -<p><span class="pagenum"><a name="Page_192" id="Page_192">[192]</a></span></p> - -<p>I am owner of this house, and not thou, vnto whome there -is an other place appointed. &c. If he perceiue yͭ there is no -feare or dreade of him, and that his bustling is not estéemed, -he will not continue long time. I will make this -matter manifest with a similitude, which is well knowne. -There be certaine men, which if they thinke other men -stande in feare of them, they make wise to drawe their -sworde, and sometimes two they draw 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 quickly -put vp their sworde into their scabberde. In like manner, -if the Diuill sée thou art of a good stomacke, and well -armed with Gods worde, he will soone séeke after others -whome he may mocke with feare.</p> - -<p>But if it please God to exercise thée by the Deuill for a -certaine time, as he did sometime <b>Iob</b>, thou must patiently -suffer all things which he laieth vppon thée, and that willingly -for Gods commaundement sake. And knowe thou -well, that he cannot thus much hurt, neither thy goods, nor -bodie, nor soule, without the permissiō and sufferance of Almightie -God: if God giue him leaue to plague thy bodie, -thinke with thy selfe howe so euer it be done, that God hath -so doone for thy profitte and commoditie, who also sendeth -gréeuous sicknesses vppon other men, by other meanes & instruments, -or else doth exercise them with other kindes of -calamities. Be therefore strong and constant in faith, yet -lette euery one beware of boldnesse, temeritie, and headdie -rashnesse.</p> - -<div class="sidenote">Christ hath -conquered -the diuel.</div> - -<div class="sidenote"><i>Luke</i> 11.</div> - -<div class="sidenote"><i>Iohn</i>.12.16.</div> - -<p>Let it comforte thée, that thou knowest Christe hath conquired -the Deuill, as he himselfe teacheth in the eleuenth -chapter of Luke, by the example of a strong man 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 hearts -of them which cleaue to the worde of God, and are not in -<span class="pagenum"><a name="Page_193" id="Page_193">[193]</a></span> -loue with the world, whereof he is prince and ruler. For he -hath power ouer such, which do gréedily loue the world.</p> - -<div class="sidenote">1. <i>Iohn</i> .3.</div> - -<p>In the first of <b>Iohn</b> the third chapter, it is saide: The -sonne of man appeared, that is, came into the world for that -cause, that he might destroy the workes of the diuel. There -are many miracles in the Gospell which shewe that Christ -cast out diuels. Albeit God for a time do suffer the diuel in -many things, yet hath he appointed him his bounds, which -he may not passe. And he doth not suffer the faithfull to be -tempted any more of him than they are able to endure. He -giueth his grace plentuously vnto them, vpon whome he -laieth great afflictions.</p> - -<div class="sidenote">The diuel is -conuersant among -men.</div> - -<p>We ought not to maruel if spirits sometimes be séen or -heard. For as Saint <b>Peter</b> saith: Sathan raungeth euery -where, in houses, fieldes, water and fire: and yet he is not -alwayes espied of men, neither can he so bee, except God -giue him leaue to shewe himselfe. In that that we doe alwayes -sée him (for he being of an inuisible nature, taketh -on him diuers shapes) or heare him, we haue to thanke the -goodnesse of almightie God: for otherwise we should not be -in rest one moment of time. But if sometime wicked spirits -méete with vs in a visible forme by the will of God, or -do otherwise trouble and disquiet our houses, we must not -think therfore that they were neuer in house before.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_193-1" id="Page_193-1">[193-1]</a></span></p> - -<h2>CHAP. VI.</h2> -</div> - -<p class="center"><b>It behoueth them which are vexed with spirites, to pray<br /> -especially, and to giue themselues to fasting, sobrietie,<br /> -watching, and vpright and godly liuing.</b></p> - -<p><img class="drop-cap" src="images/i_nl.png" alt="N" width="150" height="158" /> -Ow because good Angelles appeare vnto vs more -sildome in this oure time (for there is a verie -greate difference of men liuing vnder the newe -Testament, from them that liue vnder the olde, -vnto whom God many and oftentimes sent his Angels) -<span class="pagenum"><a name="Page_194" id="Page_194">[194]</a></span> -and that euill angels very often appeare, we ought the rather -to commit our selues more diligently to the tuition of -almightie God, both when we go to bed, and also when we -arise againe.</p> - -<p>Our Sauiour amongst all other things, taught vs to -pray to this purpose: <b>Deliuer vs from euill</b>. And moreouer -he saith in the 17. Chapter of <b>Matthew</b>, that some kinde of -diuels are not driuen away by any other kinde of meanes -than fasting and praying. As touching those which suppose -that diuels ought to be cast out with coniurations, and execrable -cursings, I will intreat in the end of this my booke. -Watch and pray, least ye fall into temptation. <b>Matthew</b> 26. -And in the 22. of <b>Luke</b>, Christ saith vnto <b>Peter</b>, Sathan -hath desired to sift you euen as corne, but I haue praied that -thy faith faile not. And euen at this present also he maketh -intercession for vs sitting at the right hand of his heauenly -father.</p> - -<p>The auncient Fathers in olde time, call vppon God -in all their daungers and troubles, whereof it were a néedlesse -matter to auouch many examples. It is also very profitable -and good to craue the prayers of the whole congregation, -whensoeuer we are vexed with euill spirites and -vaine fantasies. For we know right well that the prayers -of the Church haue bene very profitable and effectuall -vnto others, and that the godly in their distresses haue euermore -desired them.</p> - -<p>It is Gods pleasure, that the faithfull should succour -one an other with their good prayers. Howbeit that the -Saintes after their departure from hence, should pray for -vs, that we should in any wise desire their prayers, surely -there is no commandement of God, or any example thereof -in the holy scriptures.</p> - -<div class="sidenote"><i>Ephe.</i>6.</div> - -<div class="sidenote">1. <i>Pet.</i>5.</div> - -<p>Moreouer, the Apostles teach vs to withstand the craft -and subtiltie of the diuell by this meanes. Saint <b>Paule</b> to -the Ephesians the 6. Chapter, and <b>Peter</b> on his first Epistle -<span class="pagenum"><a name="Page_195" id="Page_195">[195]</a></span> -and fifth Chapter saith: Be ye sober and watche, for your -aduersary the diuel, as a roaring lyon walketh about, séeking -whom he may deuoure: whome resist stedfast in faith, -&c.</p> - -<div class="sidenote">We must fight -against the diuel -with good -life.</div> - -<p>When men are secure and negligent, wholly giuen -vnto pleasures and as it were drowned in surfetting, couetousnesse, -adulterie, and such other wickednesse, then hath -the diuel place to shewe himselfe. Wherefore we ought to -giue our selues to watching, praying, fasting, and godly liuing: -we must heare the word of God often and gladly, we -must desire to reade and talke of him continually, that we -may thereby put from vs those diuellishe illusions and -sightes.</p> - -<p>If thou haue any publike office or charge, do it faithfully: -restore thy goods euil gotten, either vnto their true owners, -or else imploy them to some good and godly ende. If -men care neither for God, nor his word, it is no maruell if -vaine sightes appeare vnto them. For God suffereth such -things to happen vnto them, to humble them and to make -them know themselues.</p> - -<p>It is an horrible thing, that there are some which giue -ouer themselues to the diuel, because he should not torment -them: they ought rather to weigh with themselues, that if -they so do, they shall be perpetually tormented of euil spirits, -except they truly repent and turne againe to God.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_195-1" id="Page_195-1">[195-1]</a></span></p> - -<h2>CHAP. VII.</h2> -</div> - -<p class="center"><b>That spirits which vse to appeare, ought to be iustly suspected:<br /> -and that we may not talke with them, nor enquire<br /> -any thing of them.</b></p> - -<p class="drop-cap">WE ought not without great cause to suspecte all -Spirites, and other apparitions. For albeit God -doth vse the helpe and seruice of good Angels, -<span class="pagenum"><a name="Page_196" id="Page_196">[196]</a></span> -for the preseruation of his elect, yet notwithstanding in -these our dayes they appeare vnto vs very sildome. For -things are nowe farre otherwise since Christes comming -into the worlde, than they were before in auncient time. -Although perchaunce thou thinke thou haste séene a good -Angell, yet doo not easily and vnaduisedly giue him credite. -If the euent of the matter declare afterward, that it -was a good Angell, which gaue thée notable warning of -some matter, or deliuered thée out of some great dangers: -giue God thankes that he hath dealt so fatherly and mercifully -with thée, and hath suche care ouer thée, and endeuour -to frame thy selfe to his wil and pleasure. But if thou -sée an Angell which flattereth and speaketh thée faire, -suche a one of those are whiche craue thy helpe, (as thou -hast heard before) in no wise credite their wordes. Men -which blaunche and flatter with vs, are alwayes suspitious, -why then should not such spirites be suspected? Enter -into no communication with such spirites, neither aske -them what thou must giue, or what thou must doo, or what -shall happen hereafter. Aske them not who they are, or -why they haue presented themselues to bee séene or heard. -For it they be good, they will like it well, that thou wilt -heare nothing but the world of God: but if they be wicked, -they will endeuour to deceiue thée with lying. When the - -<span class="sidenote"><i>Matth.</i> 1.</span> - -Angell in the first Chapter of <b>Matthew</b>, -instructed <b>Ioseph</b> -in a dreame, he by and by alleaged testimony out of the prophet. -If it be so, that we must not beléeue an Angell comming -from heauen, who can iustly blame vs, if we giue no -credite to spirits and suspitious dreames? Although Christ -and his Apostles had the full power to shew miracles, yet -did they establish and confirme their doctrine by the holie -scriptures.</p> - -<p>When Almightie God himselfe had enquired of <b>Adam</b> -in Paradice, touching the breaking of his Commaundement, -and that he had layde the fault vpon his wife <b>Eue</b>, -<span class="pagenum"><a name="Page_197" id="Page_197">[197]</a></span> -and she had put it ouer to the Serpent, which caused her -to eate of the forbidden frute, God woulde not demaund -of the Serpent, that is, of the Diuell, (whiche had vsed -him as an instrument) why he had so done, for he knewe -right well that he was a lyer. Except <b>Eue</b> had talked with -the Serpent, she had neuer transgressed Gods Commandement.</p> - -<p>If Spirites of their owne accorde woulde gladly tell -vs many thinges: yet wée must not giue eare vnto them, -much lesse ought we to coniure them to tell vs the truthe. -God commaunded in his lawe, (as wée haue oftentimes -said before) that no man should enquire any thing of the -dead.</p> - -<div class="sidenote">God hath alwayes giuen vs teachers.</div> - -<p>God himselfe sent his faithfull seruants, the Prophets, -Apostles, Euangelists, and especially his onely begotten -sonne Christ Iesu our Lord and Sauiour into the worlde, -by whome he truly and plentifully taught his faithfull seruants -what they ought to beléeue, to do, to leaue vndon, and -what kinde of worshipping did best please him, with many -other such things. By them he enformed vs concerning -great and waightie affaires, which should happen in his -Churche, and in kingdomes, euen vnto that blessed day -wherein Christ shall iudge the world, and shall call togither -his generall Councell, and shall pronounce finall -sentence vppon them who haue done well or ill, and -wherein he shall make a diuision and separation betwéene -the good and euil.</p> - -<p>Christ himselfe after his Resurrection did not immediately -ascend into heauen, but aboade a while on earth, appearing -vnto his Disciples and others, least we should at -any time say: Who euer came again to tell vs what estate -is to be looked for in the other world?</p> - -<div class="sidenote">God hath preserued -the -scriptures.</div> - -<p>Moreouer, God among suche great and long persecutions, -wherein many profitable bookes haue perished, hath -miraculously preserued the holy Scriptures for our profite, -<span class="pagenum"><a name="Page_198" id="Page_198">[198]</a></span> -euen vnto this day, and hereafter will preserue them -in despite of all impious and wicked men.</p> - -<div class="sidenote">God hath instituted -the -holy ministerie.</div> - -<p>He hath also ordeyned the ministerie of the worde, that -vnto the ende of the worlde, there shoulde be some men, -whiche bothe by liuely voyce, and also by their writings, -shoulde interprete his worde, and enfourme others -of his will and pleasure. His woord is a shining -lanterne, which shineth in this darke worlde, which is - -<span class="sidenote"><i>Psalme.</i>119.</span> - -<span class="sidenote"><i>Iohn</i>.8.</span> - -full of errours, as we reade Psalm.119. And our sauiour -saith in the eight chapter of Saint <b>Iohn</b>, that he is the light -of the world, whome if any man follow, he walketh not in -darkenesse.</p> - -<p>This standeth as a sure grounde: wherefore no other reuelations -are to be looked for, neither by myracles from -Heauen, nor by wandring spirites or soules, as the common -people misterme them. But lette vs imagine, that -they are the wandring spirites of deade bodies, then is it -necessarie, that they be the soules, either of faithfull men, -or of infidels. If they be the soules of the faithfull, they wil -say with God the father concerning his sonne Christe Iesus, -<b><i>Heare him</i></b>. 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? Moreouer those things -whiche these counterfeite soules doo speake, eyther agrée -with the holy Scriptures, or else are contrary vnto them. -If they are agréeable, then are they to be receiued, not because -spirits speake them, but because they are comprysed -in the word of God. But in case they are repugnant -to the woorde of God, they ought in no wise to be receiued, -albeit an Angell from Heauen vtter them. Thou wilt -not beléeue a man of thy familiar acquaintaunce, otherwise -worthy of credite, who sounde of bodie and soule, -nowe liueth togither with thée, if hée affirme any thing -which thou knowest to be contrary to the holy Scriptures: -why them wouldest thou beléeue a spirite which thou -<span class="pagenum"><a name="Page_199" id="Page_199">[199]</a></span> -doest not knowe? In ciuill causes the euidence or witnesse -or dead men is reiected, why then in causes of religion shuld -we giue care to the testimonie of runagate and wandring -spirites.</p> - -<p>It is no harde or difficulte matter for the Lorde oure -God to sende his Angels vnto vs, whome otherwise hée -vseth for our profite, and by them to instructe vs in the -faith: but it hath pleased him to appoint the matter otherwise.</p> - -<div class="sidenote"><i>Acts</i> .10.</div> - -<p>Wée reade in the tenth chapter of the Actes, that by an -Angell he commaunded <b>Cornelius</b> to sende for <b>Peter</b>, that -he might instruct him in the faith. He mighte haue commaunded -the Angell to teache <b>Cornelius</b>, but he followed -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 which is set foorth in the holy Scriptures: -for except we go thus warely to worke, there is greate -daunger least wee bée deceiued. If the auncient Fathers -had so doone, they had not estrayed so farre from the Apostles -simplicitie.</p> - -<div class="sidenote">S. Augustines -counsell.</div> - -<p>S. <b>Augustine</b> in his third booke and .6. chapter, writing -againste the letters of <b>Petilianus</b> saieth thus: If concerning -Christe, or any other thing, whiche appartayneth to - -<span class="sidenote">Scripture to -be only beloued.</span> - -faith and euerlasting life, (I will not say, we: for comparing -with him that said: Albeit that wée) but simply, -whereas he going on, sayd: If an Angell from Heauen -shall teache you any thing besides that whiche you haue -receiued in Scriptures conteining the law and the Gospel, -bée he accursed.</p> - -<div class="sidenote">Chrisostomes -aduise.</div> - -<p>S. <b>Chrisostom</b> vnto the Epistle to the Galathians the -firste chapter: <b>Abraham</b> (saith he) when he was desired -to send Lazarus, said: They haue <b>Moises</b> and the prophets, -if they will not heare them, they will not giue care vnto -<span class="pagenum"><a name="Page_200" id="Page_200">[200]</a></span> -them which rise vp from the dead. And when he bring 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. <b>Paule</b> -(when I name <b>Paule</b>, 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 yͤ Lord of all things. Thus -write these two holy fathers.</p> - -<div class="sidenote">All things necessarie -to saluation -are cōteined -in the -scriptures.</div> - -<p>What things soeuer are necessarie for vs to know, are -conteined in the holy scriptures: those things which are not -expressed in them, we must not curiously enquire of, as -things profitable for our saluation. Who will therefore say -against the commaundement of God, that these things are -to be sought and learned of dead men, and by diuellish visions? -These things which are secret and hidden, we shall -throughly 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 <b>Helias</b> vnto the -messengers of king <b>Ochosias</b>. Is there no God in <b><i>Israell</i></b>, -that you now go to <b>Accaron</b> to aske counsell of Belzebub? -Yea <b>Thomas Aquinas</b> denieth that diuels are to be heard, -whiche deceiue simple menne, feyning themselues to be -the soules of dead men: and by that coloure especially terrifie -menne, whiche sometimes also happened vnto the -Gentiles.</p> - -<p>If it were certaine and sure that the Diuell coulde -not appeare and deceiue menne, and also shewe greate -and straunge miracles, then perchaunce some men would -thinke that we shoulde giue care vnto such Spirites: 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 endeuoureth to ouerthrow -<span class="pagenum"><a name="Page_201" id="Page_201">[201]</a></span> - -<span class="sidenote">Hierom.</span> - -religion. For as S. <b>Hierome</b> saith, the diuell sheweth not -himselfe with all his deceits, that he may be knowne what -he is. And therefore it behoueth vs to be very circumspect -and warie.</p> - -<div class="sidenote">Miracles are -seales of the -word.</div> - -<p>Moreouer, miracles are onely testimonies and seales -of the word, neither may any thing be approued by them, -which is repugnant to the word of God. All miracles which -lead vs away from our Creator vnto creatures, and do attribute -that vnto our workes, which is onely due vnto the -merites of Christ: and to be short, all those which induce vs -any wayes into errour, are to be eschued. If we must néeds -beléeue these appearing soules, no man can be assured of -his estate: for new things should be continually deuised, as -we sée plainly it happened in the olde time. Therefore we -must let passe all maner of spirits, and embrace true religion, -and therein constantly abide.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_201-1" id="Page_201-1">[201-1]</a></span></p> - -<h2>CHAP. VIII.</h2> -</div> - -<p class="center"><b>Testimonies out of holie Scripture, and one example<br /> -whereby it is prooued, that such kinde of apparitions<br /> -are not to be credited, and that we ought to bee verie<br /> -circumspect in them.</b></p> - -<p class="drop-cap">THat wee ought not by and by to beléeue all thinges -which we heare, not onely experience and many common -Prouerbes, but also the holy Scriptures teach -vs, especially in cases concerning our saluation, touching -the which thing, we will alledge only a fewe places -and examples.</p> - -<p>When Christ first sent abroad his Disciples to preach - -<span class="sidenote"><i>Mat.</i>10.</span> - -the Gospell, he said vnto them, <b>Matthew</b> 10. Be yée wise as -Serpents, and simple as Doues, beware of men: howe -much more than ought we to take heede of diuels? Christ - -<span class="sidenote"><i>Mat.</i>24.</span> - -prophecieth in the 24. of <b>Matthew</b>, that many false teachers -<span class="pagenum"><a name="Page_202" id="Page_202">[202]</a></span> -shall come in the latter daies, and shall shewe straunge -myracles to confirme their erroures, and therefore hée -commaundeth the faithfull, to be héedefull and circumspect, -and not without cause hée addeth: Beholde I haue -tolde you before. Sainte <b>Paule</b> to the Galathians the -firste Chapter, saith in greate earnest vnto them, that if an -Angell come from Heauen, and preache vnto them any -other Gospell, hée shoulde be accursed. Euen so, if at this -time spirites appeare, and doe vtter any thinge repugnant -to the Doctrine of the Apostles and Prophets, they - -<span class="sidenote">1.<i>Tim.</i>4.</span> - -are to be reiected. The Apostle in his firste Epistle and -fourth Chapter to Timothie, dothe prophecie of false teachers -whiche shoulde come, and saithe, the spirit speaketh -euidently, that in the latter times some shall departe from -the faithe, and shall giue héede vnto spirits of errour and -doctrines of Deuils, whiche speake lies through hipocrisie, -and haue their consciences burned with an hote yron, -forbidding to marrie, and commaunding to absteyne from -meates which God hath created to be receiued with gyuing -thankes of them whiche beléeue, and knowe the -truth. &c. By the worde (spirite) are vnderstoode false -teachers, whiche vaunt themselues of the spirite of God: -But what cause is there, why it may not be vnderstoode -of suche wandring spirites, which haue induced men to - -<span class="sidenote">2.<i>Thess.</i>2.</span> - -take in hande many things? In the seconde Epistle to the -Thessalonians, and the seconde Chapter, when certaine -affirmed the latter daye to be presente at hande, <b>Paule</b> -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 Christe, by -our assembling vnto him, that yée be not sodenly moued -from your intent, nor troubled, neither by spirits, nor by -word, nor by letter, as it were from vs, as though the day -of Christ were at hande. Let no man deceiue you by any -meanes. &c. Whiche wordes truly in my iudgement may -<span class="pagenum"><a name="Page_203" id="Page_203">[203]</a></span> -also be verie aptly vnderstood of those wandering spirites. - -<span class="sidenote">1. <i>Iohn</i> .4.</span> - -Saint <b>Iohn</b> saith in his first Epistle and fourth Chapter: -Dearly beloued, beléeue not euery spirit, but trie the spirits -whether they are of God: for many false prophettes are -gone out into the world. Hereby shall ye knowe the spirit -of God. Euery spirit that confesseth that Iesus Christ is -come in the flesh, is of God, and euery spirite whiche confesseth -not, that Iesus Christ is come in the flesh, is not of -God. &c. Here 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 beleeue them being aliue, -much lesse ought we to credite them when they are dead. -And albeit that neyther Christe nor his Apostles, had so -diligently giuen vs warning, not to suffer our selues to be -seduced with myracles, and with the talke of spirits, yet -notwithstanding, daily experience teacheth vs to bee circumspect -and warie in these cases. For assoone as false -teachers sée that they haue no testimonie of Scripture to -defende themselues withall, by and by they turne themselues -to spirites and visions, whereby they may confirme -their doctrine, which thing hath opened a large windowe -to many errors. To what inconuenience ambition, couetousnesse -and enuie, hath brought many of the Clergie, it is -both well knowne by many examples, and it hath also as -it were by the way bene 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 - -<span class="sidenote">The holy virgin did not by & by beleeue the appearing of the Angell.</span> - -and spirits? The holy Virgin is a famous and notable example, -that we shuld not rashly beléeue euery spirit. For at -what time yͤ Angell <b>Gabriel</b> appeared vnto her in a visible -shape, and saluted her, shewing her before of yͤ incarnatiō of -the sonne of God, she thought with her selfe, what maner of -saluation that should be, how this thing could come to passe, -<span class="pagenum"><a name="Page_204" id="Page_204">[204]</a></span> -séeing shée had knowne no man. Then at the last being -enformed of the meanes by the Angell, she said: Beholde -the handmayd of the Lord, be it vnto me according to thy -word. Why then should we beléeue euery spirite, especially -those which teach things quite contrary to the word -of God.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_204-1" id="Page_204-1">[204-1]</a></span></p> - -<h2>CHAP. IX.</h2> -</div> - -<p class="center"><b>After what sort the faithful in the primitiue Church, vsed<br /> -themselues when they met with spirits.</b></p> - -<p class="drop-cap">I Haue declared out of the word of God how good and godly -men ought to behaue themselues, when soeuer any -spirites appeare vnto them. And truly the auncient Christians -behaued themselues after this sort. For they were -couragious and without feare, they gaue themselues to -godlinesse, and all good workes, they diligently auoyded all -things which were displeasing vnto God: and they were -also very circumspect, not to attribute too much vnto spirits -and visions.</p> - -<div class="sidenote">The signe of -the Crosse.</div> - -<p>It was a common custom amongst them, to blesse themselues -with the signe of the Crosse, when they mette with - -<span class="sidenote">Tertullian.</span> - -these things, which many also vse at this day. <b>Tertullian</b> -writeth in his booke <b><i>De corona militis</i></b>, that the auncient -Christians did many times marke their foreheades with - -<span class="sidenote">Hierome.</span> - -the signe of the Crosse. S. <b>Hierom</b> exhorteth <b>Demetriades</b>, -that he often crosse his foreheade, least that the destroyer - -<span class="sidenote">Origen. &c.</span> - -of <b><i>Egipt</i></b> finde any place therein. <b>Origen</b> also, <b>Epiphanius</b>, -<b>Chrisostome</b>, and <b>Augustine</b>, write many thinges of the - -<span class="sidenote">Athanasius.</span> - -vertue of the holie Crosse. S. <b>Athanasius</b> writeth in his -booke <b><i>De Humanitate verbi, eiusque corporali aduentu. Fol.67.</i></b> -In times past (saith he) the diuels by vaine shewes, and -mockerie, ensnared men, abiding somtimes in wels, sometime -in riuers, in stones, and woods, and so by craftie deceytes, -brought vnwise men into sottishnesse. But nowe -<span class="pagenum"><a name="Page_205" id="Page_205">[205]</a></span> -since Gods word 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.</p> - -<p><b>Lactantius</b> writeth of the same in his fourth booke <b><i>Diuinarum -Institutionum</i></b> 26. Chapter, and also throughout the -27. Chapter. He saith that the diuel can haue no accesse vnto -those, nor any wayes hurt them, which signe their foreheads -with the Crosse. He addeth moreouer, that the Christians -vsed this ceremonie in old time, in casting out diuels -and healing diseases.</p> - -<div class="sidenote">Whether the -bare signe of -the Crosse -haue anie -force.</div> - -<p>Not for that they ascribed such efficacie and force to the -externall signe of the Crosse, (for that were superstitious) -but vnto the Crosse, that is, to the merites of Christe, -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 diuels, in curing diseases, -or in any other thing. God spared the Iewes in <b><i>Egipt</i></b>, -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 commandement -of God. The holy Fathers by the ceremonie that -they signed themselues with the Crosse, ment to testifie -their confidence in the crosse, that is, in the death of Christ -Iesus, which abandoneth all euill and mischiefe. The Diuell -neuer a whit feareth the Crosse, wherewith we signe -our selues, nor yet those pieces and fragments of Christes -Crosse, which are shewed for reliques, but he trembleth at -the power and force of Christs death, by the which he was -conquered and ouerthrowne. If any man attribute too much -vnto ceremonies, he cannot be excused from superstition, -which worthily deserueth blame.</p> - -<div class="sidenote">Coniurations -against diuels.</div> - -<p>We read more in the auncient writers, that they vsed -<span class="pagenum"><a name="Page_206" id="Page_206">[206]</a></span> -exorcismes, or coniurations in the primatiue Churche against -diuels.</p> - -<div class="sidenote">Tertullian.</div> - -<p>You may read in <b>Tertullian</b> in his booke <b><i>De anima</i></b>, that -vncleane spirits haue oftentimes deceiued men, haue taken -on them the persons of others, and haue fained 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 word Hell, I haue shewed before) and so to bring the -beléefe of the latter iudgement of the resurrection of the -dead, into doubt and question.</p> - -<p>Moreouer, we reade that the olde Fathers haue cast -diuels out of men, and out of such places wherein by their -rumbling, they haue put many in horrible feare. Such an -historie of Saint <b>Iohn</b> in <b>Abdias Babylonius</b>, for the holy -Apostles, and many godly men after them, were endued -with this grace from God, that they could cast out vnclean -spirits: which gift continued a long season in the Church, -to the great profit of the faithfull, but afterwards it ceased -as other miracles did also. It maketh vnto this purpose, -that <b>Tertullian</b> writeth in his <b>Apologetico</b>, <b>Fol.</b> 858. -and 159.</p> - -<p>Thus we haue sufficiently séene after what sort the -holy Fathers and auncient christians behaued themselues -when any spirits appeared vnto them.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_206-1" id="Page_206-1">[306-1]</a></span></p> - -<h2>CHAP. X.</h2> -</div> - -<p class="center"><b>That sundrie kindes of superstition haue crept in, whereby<br /> -men haue attempted to driue away spirits.</b></p> - -<p class="drop-cap">IN proces of time, superstitions encreased more & more. - -<span class="sidenote">2.<i>Thess.</i>2.</span> - -<b>Paule</b> complaineth, that in his time Antichrist beganne -to practise his ministerie of iniquitie, that many opinions - -<span class="sidenote">1.<i>Iohn</i>.4.</span> - -and sects beganne to spring vp. Saint <b>Iohn</b> writeth, -that in his time, there were many Antichristes. What -<span class="pagenum"><a name="Page_207" id="Page_207">[207]</a></span> -maruel is it then, if afterwards, yea and that verie quickly, -diuers errours croape into the Churche, and multiplyed -excéedingly?</p> - -<div class="sidenote">Augustine.</div> - -<p>Sainte <b>Augustine</b> in his 22. booke <b><i>De ciuitate Dei</i></b>, -and eighte Chapter, after that hee hadde recited certaine -miracles, whiche were therefore shewed that men might -beléeue in Christ, he setteth foorthe this historie. <b>Hesperius</b> -a man of good worshippe and calling amongest vs, hath -a piece of land in the territorie of <b><i>Fussalum</i></b> called <b><i>Cubedi</i></b>, -in the which, perceiuing by the languishing of his cattell -and seruauntes, that his house was infected with the force -and rage of euill 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 praiers -might giue place: one of them went thither, and there offred -the sacrifice of the bodie of Christ, praying very earnestly, -that the same disquieting of spirites might cease, -and by and by God had compassion, and it ceased. He had -giuen him of a friend of his, some parte of holy lande -brought from Hierusalem, where Christ being buried, -rose againe the third day: that earth he hung vp in his -chamber, least any euill might happē vnto him. But when -his house was deliuered frō that trouble, he deuiseth with -himselfe what he might do with the saide earth, which for -reuerence sake, he would not kéepe any longer in his -chamber. &c. Héereby it is manifest, that superstition began -immediatly, and (as it hapneth alwaies) grewe bigger -with great increase, as if one shoulde roll foorthe snowe -clodded togither, or as when huge lumpes of snowe begin -to fall down from the <b><i>Alpes</i></b>, all things on euery side are filled -with snowe. Shortly after menne began to praye, and -offer sacrifice for dead mennes soules, yea and that with -a good intention, as it may euidently appeare in many of -the auncient fathers.</p> - -<p><span class="pagenum"><a name="Page_208" id="Page_208">[208]</a></span></p> - -<p>Afterwards when Bishops and parish Priests, did not -onely not correct olde superstitions, but also vppon a good -meaning increase them, at the last they grew to an infinite -number. For when spirits appeared, men called not vpon -God through Christ only, but also vpon Saints, forgetting -that which S. <b>Paule</b> saith to the Romanes the tenth. (For -I wil let passe at this time all other arguments,) how shall -they call vpon him in whom they haue not beléeued? The -Papists themselues cannot deny, but that we must beléeue -onely in God, and therefore he onely is to be worshipped -through his sonne.</p> - -<div class="sidenote">The Aue Marie -is no praier.</div> - -<p>Some write that it is a soueraign remedie to driue away -diuels, if we pray <b><i>Aue Maria</i></b>. Where by the way -is to bee noted, that the same salutation of the Angell is -no prayer, but onely a gréeting, and historicall narration, -to witte, howe the Archangell <b>Gabriell</b> tolde the Virgin -<b>Mary</b> before of the Incarnation of Christ. But I pray -thée weigh the sense of the words, and whether though wilt -or no, thou must néedes say that these words conteine in -them neither asking, nor thankesgiuing, which are the -parts of prayer. When the Angell came vnto her, he saluted her, saying: - -<span class="gktext">χαῖρει</span>, - - <b><i>i. salue</i></b>, that is, God spéede, or reioyce -(for as <b>Festus</b> saith, the Gréeke and the Latin word -haue one signification.) Then he addeth further, full of -grace, which is to be vnderstood passiuely, as they terme -it in the schooles) for because God bestowed his grace vpon -her: for so the Angell himselfe expoundeth it, when he -saith afterwardes, that she had founde grace, that is, that -God is mercifull and louing towardes her. Those words -may not be so vnderstoode, as if she were the fountaine of -grace (as some haue expounded it) and that she hath grace -of her selfe, and bestoweth it vpon such as call vppon her, -or speake vnto her with the salutation of the Angell. For -neyther the Gréeke worde, nor any other places of the -Scriptures admit this sense. The Apostle saieth to the - -<span class="sidenote"><i>Ephe.</i>1.</span> - -<span class="pagenum"><a name="Page_209" id="Page_209">[209]</a></span> -Ephesians the first Chapter, that God hath made vs his -faithfull seruants, deare by his grace through his beloued, -that is, through Iesus Christ. In the which saying, the -same word is put, which the Angell vsed in saluting the -holy Virgine. It is written in the first Chapter of saint - -<span class="sidenote"><i>Iohn</i>.2.</span> - -<b>Iohns</b> Gospell in plaine wordes, that <b>Iohn Baptist</b> bare -witnesse of Christ with a loude voyce, and saide, that we -all haue receiued of his fulnesse, grace for grace. For the -lawe was giuen by <b>Moses</b>, but grace and truth sprang vp -by Christ. Many other suche places I omit for breuities -sake. The Virgin <b>Mary</b> her selfe saith, the Lord hath done -maruellous things vnto me. She setteth foorth the grace -of God, giuen vnto her from God, without any of her deserts. -For he neuer bestowed greater grace on any woman. -And there is a very great difference betwéen him that conferreth -grace, and them which receiue or obtaine grace. -Grace is only to be sought at his hands, who giueth grace, -and not of them which themselues receiue grace. A fewe -yeares past, all men besought the Virgin for helpe, hoping -for more grace and succour of her than of Christ himselfe. -The Angell addeth further: Blessed art thou amongst women, -that is, God hath conferred more grace vnto thée, -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 her cousin <b>Elizabeth</b>, who also -saluted her. Vnto these words some religious men added, -Iesus Christ, Amen. Therefore the Angell vttered not all -those words of the <b>Aue Marie</b> (as it may manifestly be gathered -out of the very text of Saint <b>Luke</b>, Chapter 1.) not -because we deny these words to be good and holy, for the -text saith of <b>Elizabeth</b>, that she was full of the holy ghost: -but that which the Angell spake not, is not to be attributed -vnto her. You shall not finde in any allowed Authors, that -in the time of the Apostles and many dayes after, this greeting -was accounted as a prayer, or that any godly men did -<span class="pagenum"><a name="Page_210" id="Page_210">[210]</a></span> -salute, and call vpon the holy Virgin. Which thing I write -not, because I would bereaue the holy Virgin of hir honor, -but least that against hir will, we giue hir that honour -which is only due to God the Father, and to his sonne Iesu - -<span class="sidenote">1. <i>Timo.</i> 2.</span> - -Christ. For he is our onely mediatour and redéemer. 1. -Timoth. 2. Otherwise the <b>Aue Marie</b>, 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 lay people, in whiche they may sée all these things -with their owne eyes. Indéede I denie not but Spirites -haue many times vanished away vpon the saying of <b>Aue -Marie</b>, but it was so doone, that men might therby be confirmed -in their superstition.</p> - -<div class="sidenote">Holy Water.</div> - -<p>But these men procéeding further, did coniure or consecrate -water with certain peculiar ceremonies, 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 vaine sights. They also -consecrated saulte, and taught, that whether soeuer it were -cast, it draue away spirites, and all deceites of the diuil, yea -and the diuel himselfe also. Moreouer, they coniured with -certain cerimonies and words, candles, palme, herbes, and -other creatures, to driue away fantasies (as they terme -them.) They laide these and such like things, as also the -relikes of Saintes, in those places wheras Spirits had bin -séene or heard. They also bare men in hande, that greate -belles and sancebelles by their noise fraied 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. <b>Iohns</b> day, or -S. <b>Agathes</b> day, they say it is a most -excellēt remedie against spirits. Some vsed to burne a bundell -of consecrated herbes, that with the smoke therof they -<span class="pagenum"><a name="Page_211" id="Page_211">[211]</a></span> -might chase away diuels. Many haue their peculiar and -straunge blessings against spirites. There haue bene also -many holy rites instituted by the commaundement of wandring -soules, as Masses for the dead, vigils, prayers, and -tweluemonths minds: as though the soules of godly men, -being deliuered from all trouble, were not immediately -translated into eternall rest. And it is also plaine by reading -the Poets and Historiographers, that the Gentiles had -their sacrifices for the dead, as their rites called <b>Nouendialia</b>, -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 sung for -their sakes, for they bare men in hand, that those had great -and maruellous force to redéeme them out of Purgatorie.</p> - -<p><b>Iohn Tritenhemius</b> writeth in his Cronicles of the -Monasterie of <b>Hirsgauium</b>, about the yeare of our Lorde -1098. <b>Henricus</b> the fourth then being Emperour, that at - -<span class="sidenote">The order of Cistertians.</span> - -such time as the order of the <b>Cistertians</b> first began, there -appeared many dayes and nights, not far from the citie of <b><i>Wormes</i></b>, -great troupes of horsmen and footmen, as if they -were now going foorth to battail, running now here & now -there in troupes, and that about .ix. of the clock at night they -returned again to the hill nere at hand, out of yͤ which they -vsed to come forth. At last a certaine Monke of the Abbey of <b><i>Limpurge</i></b>, -which stood not far from yͤ hil whence they issued, -associating certain other vnto him, came on a certain night -to yͤ place of the hil, & blessing himselfe with yͤ signe of yͤ holy -Crosse, adiured them in the name of the holy and vnseparable -Trinitie, as they came out of the hil, to declare vnto -him who they were: vnto whom one of the company made -answer: we are (quoth he) no vain things, neither yet liuing -souldiers, but yͤ soules of earthly men, seruing in this world -vnder our prince, who not lōg since was slain in this place. -The armour, furniture, & horses, which were vnto vs instruments -of sinne while we liued, are euen now after our -<span class="pagenum"><a name="Page_212" id="Page_212">[212]</a></span> -death, certaine signes and tokens of tormentes. Whatsoeuer -ye sée about vs, is all firie vnto vs, although you nothing -discerne our fire. When the Monkes enquired whether -they might be holpen by men, the spirit answered: we -may (saith he) be holpen by fasting and praiers: but chiefly -by the oblation of the bodie and blood of Christ, which thing -we beséech you do for vs. Assoone as he had so saide, all the -whole rout of spirits cried thrée times with one voyce: pray -for vs, pray for vs, pray for vs. And sodeinly withal, they séemed -to be all resolued into fire, yea and the hill it self, as if -it had bin on fire, cast forth as it were a great crashing and -rushing of trées. They had in Churches a peculiar order of - -<span class="sidenote">Exorcists.</span> - -them whom they called <b>Exorcists</b>, or Coniurers, whose dutie -was to coniure and driue away diuels, but they were -not so endued with that gifte, as the auncient Christians -were, and therfore they did but vaunt & boast of themselues.</p> - -<p>Afterwards certaine Monkes and Priests well séen in -Magicall sciences (for they were neuer without such trim -men) tooke vpon them to coniure and driue away euill spirits -out of houses into woods & desart places. They wroght -maruellous and straunge things, and they said that a spirit -in the name of Saints, and by the vertue of their coniuring -and characters, was constrained to giue place whether he -would or not. Indéede the diuel giueth place, but he doth -it as enemies doo, which by flying chuse a more fit place -to fight in, or more apte to embushe themselues. That -which Sathan doth, he doth it willingly and of his owne -accorde, that he might withdrawe men from trusting in -God onely, and driue them headlong into Idolatrie. Christ -and his Disciples cast out diuels, but they were loth and -vnwilling to depart. Moreouer they vsed to hang Saint -<b>Iohns</b> Gospell about their neckes, and carried about with -them hallowed waxe inclosed in a purse, which they call -an <b><i>Agnus Dei</i></b>, There are certaine bookes abroade, especially -one written by <b>Iacobus de Clusa</b>, a Carthusian, concerning -<span class="pagenum"><a name="Page_213" id="Page_213">[213]</a></span> -the appearing of soules separated from their bodies, -wherein amongst other things we reade, after what -sort men should prepare themselues, when any spirits appeare, -howe they shall behaue themselues in comming to -them, in departing from them, in the place where they appeare, -and what questions are to be proposed vnto them: -touching which things I spake before, in the second part of -this Booke and second Chapter, where if you list you may -finde them.</p> - -<p>I haue heard men which haue confessed themselues to -haue bene 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, because they were -perswaded, that it was good to stop all spirits from méeting -with them in a visible forme.</p> - -<p>But tell mée I pray thée whosoeuer thou art whiche -doest so, by what places of Scripture canst thou confirme -those ceremonies? Where doth Christ and his Disciples -teach vs to expell the diuell (which is a spirit, and therefore -without any bodie) by bodily things? shewe but one example, -that they haue cast forth the diuel by this way or means. -If you bring out of the bookes of <b>Tobie</b>, that the heart and -liuer of the fish being laide on the coales, droue away the -diuel with the smell, we say that the same booke is not accounted -amongst the Canonicall scriptures: and moreouer -that the same diuel was rather vanquished by the praiers -of <b>Tobias</b> and his wife, than by any fumigation. Did Christ -ordaine the holy Supper to this ende, that thereby diuels -should be cast out? Albeit that an euil spirit doo faine to giue -place, because of these things, yet he bringeth to passe in -the meane season, that superstition is more déeply rooted in -the hearts of men.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenum"><a name="Page_214" id="Page_214">[214]</a></span></p> - -<h2>CHAP. XI.</h2> -</div> - -<p class="center"><b>That spirites are not to bee driuen away by cursing and<br /> -banning.</b></p> - -<p class="drop-cap">HEre I cannot ouerpasse, that certaine doo vainly persuade -themselues, that spirites may easily be driuen -away with cursing and banning, for that (as they say) -spirits approach neare vnto such as pray, and do more egerly -disturbe and vex them. Our Lord Iesus Christ who can -best tell how we should fight against the craft and subtiltie -of the diuel, teacheth vs in many places to pray continually, -he biddeth vs to pray in yͤ Lords praier, that we may be -deliuered from euil, calling Sathan by the figure -<span class="gktext">κατά ἑζοχήν</span>, -Euil it selfe, because he excelleth therein. Nothing can be -more acceptable and pleasing to the diuel, than when any -man vseth cursing and banning. He feineth that he is hereby -driuen away, but in the meane season he créepeth inuisibly -into their bosomes. If you list ye may driue away the -diuel, in saying that he hath no place with you, but his place -is in Hell, and that he hath nothing to do with those which -put their only trust and confidence in Christ Iesus. For in - -<span class="sidenote"><i>Rom.</i> 8.</span> - -the eight Chapter to the Romanes in the beginning, it is -said: Now there is no condemnation vnto them, that are -grafted in Christ Iesu, who walke not according to the -flesh, but according to the spirit. A man may commaund the -diuel to depart from him without any cursing or banning. -And that is also to be blamed, that certaine wicked and rash -men talke very beastly, and filthily with spirits, if they appeare -at any time vnto them.</p> - -<p>Some others, when spirits appeare vnto them, will by -and by set on them, and driue thē away with naked swords: -and sometimes throw them out of the windowes, not considering -with themselues, that spirites are nothing hurt -with weapons. In the Grecian histories we reade, that a -<span class="pagenum"><a name="Page_215" id="Page_215">[215]</a></span> -certaine <b><i>Lacedemonian</i></b> passing by a sepulchre in the night -season, when a spirit séemed to appeare vnto him, ranne towards -it thinking to run it through with his speare: saying: -Whither fliest thou, O thou soule which shalt twice -die? Surely it is praise worthie when a men méeting with -a spirit is not afraid, but yet boldnesse and rashnesse cannot -be commended. If thy enemy, albeit he be very weake be -not to be despised, much lesse ought an enemy so mightie -and so craftie, to be neglected. There haue bene some who -when they would haue striken a spirit with their sworde, -haue thought they haue striken the featherbed, the diuel so -mocked them. Others supposing they had throwne a spirit -out of the window, by and by thought they heard shingles -falling and ratling amongst the trées.</p> - -<p>It is reported that there haue bin some, who supposing -with their weapons to hurt spirits, haue wounded themselues, -for their armes and other members of their bodie -haue neuer serued them after. We must not vse a materiall -sword against spirits and vaine shewes (for it profiteth nothing) -but we must vse the sword of the spirit. They which -will strike spirits and ghosts with a sword, indéed -<span class="gktext">σκιαμαχουσι</span>, -that is, fight with their owne shadow. In the booke of <b>Iobe</b> -the diuel is signified by <b>Leuiathan</b>, which careth not for the -speare, for he appeareth in diuers shapes, and cannot be put -to flight with pikes. The diuel is a spirit, he hath not bones -and flesh, but he only taketh on him a shape for a time. But -in case spirits which haue bodies do wander (that is, coniurers, -priests, whores, & whoremongers, which faine themselues -to be spirites) there can be no better coniuration inuented, -than to bang them well with a cudgell. For thou -shalt not so much preuaile with these kindes of diuels with -words as with stripes.</p> - -<p>Hitherto 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 bee many -<span class="pagenum"><a name="Page_216" id="Page_216">[216]</a></span> -which neuer chaunced on such things) let them be thankful -vnto God for so great a benefit, let them not be rashe and -bolde, nor desirous to sée such things, but rather let them -pray vnto God for them which are vexed with such euils. -Let them not doo, as they many times vse which were neuer -greatly sicke: for they féele not other mens griefes, and -therefore they thinke they are litle sicke, or that they counterfeit -their sicknesse, vntill such time as they themselues -fall into some great and daungerous disease: euen so God -can cause them to sée spirites, which neuer sawe any before, -that afterwards they may be the more touched with other -mens griefes, and diligently pray for them.</p> - -<hr class="chap" /> -<div class="chapter"> -<p><span class="pagenumhidden"><a name="Page_216-1" id="Page_216-1">[216-1]</a></span></p> - -<h2>CHAP. XII.</h2> -</div> - -<p class="center"><b>After what sort we ought to behaue our selues, when we<br /> -heare straunge crackes, or when other forewarnings<br /> -happen.</b></p> - -<p class="drop-cap">BUt nowe as concerning other matters, as in case any -straunge crackes and noyses be heard, or any rare -and maruellous things happen before the alteration -of kingdomes (which we speake of before) what shall -we then doo? Surely we must not attribute too much vnto -such things, for they sometimes, yea and most commonly -chaunce by the deceit of the diuell, who hath a great pleasure -to haue men muse night and day on such matters, and -to imagine before their eyes and mindes many horrible -things, that thereby they may fall into some gréeuous sicknesse, -and neuer be at rest. When such things happen indéed, -they ought to put vs in minde, that we casting from -vs all these things which displease God, should wholly consecrate -our selues vnto God, and so frame our selues, that -at what houre soeuer he come, and please to call vs out of -this life, we should be readie for him euen as he himselfe -<span class="pagenum"><a name="Page_217" id="Page_217">[217]</a></span> -teacheth vs, and also endure patiently all vnfortunate -chances, how many soeuer happen vnto vs, knowing that -they come not by chance, but by the prouidence of God.</p> - -<div class="sidenote">Plutarches -Christian -opinion.</div> - -<p><b>Plutarch</b>, albeit he be an Heathen writer, is of a sounde -iudgement (as me séemeth) concerning Monsters and wonders. -For writing of <b>Alexander</b> the great, in his booke <b><i>De -vitis</i></b>, he saith; that there happened certaine prognostications -before his death, which sometimes <b>Alexander</b> cared -not for, but contemned them, and contrariwise, sometimes -he tooke smal and trifling things, as signes of euil lucke.</p> - -<p>He addeth further, how dangerous a thing it is, to despise -tokens and signes sent from God vnto men, and on -the other side, how pernitious and hurtfull it is to be afraid -of euery trifle, for as in all other things, so is there a measure -to be obserued herein. The same opinion is he of, touching -other wonders and miracles. For ye may reade in -the life of <b>Camillus</b>, that when he being Captain, had taken -and destroyed the <b><i>Veians</i></b>, he made a solemne vow, to translate -the Image of <b>Iuno</b> vnto <b><i>Rome</i></b>. And therefore he commaunded -certain men to take vp the Image: he offered sacrifice -vnto the Goddesse, and besought her that she would -vouchsafe to follow him, and to be fauourable vnto the Romanes, -as other Goddes were which now dwelt at <b><i>Rome</i></b>. -The Image made him answere that she would goe with -him. He also writeth, that those men which noted and recorded -these things, report other such straunge matters, as -that Images did sweate, that they gaue great grones, that -they turned away their faces, or hanged down their heads: -he saieth, that men whiche liued before his time, gathered -many suche examples togither, and that he himselfe hath -heard many maruellous things of men liuing in his time, -which were not by and by to be neglected and contemned: -and yet mans infirmitie is such, that it cannot attribute either -too much or too little, vnto those things without great -daunger, for men obserue no measure, but are either too superstitious -<span class="pagenum"><a name="Page_218" id="Page_218">[218]</a></span> -and attribute ouer much to such matters, or else -do vtterly reiect and contemne them. And therefore the safest -way is, to be aduised, and to kéepe a meane in suche affaires. - -<span class="sidenote">Valerius -Maximus.</span> - -<b>Valerius Maximus</b> confesseth in his first booke, that -the very Gentils themselues had many miracles and wonders -happening among them in great suspition, and that -not without iust cause. True wonders ought to stir vs vp -from sléepe. A couragious horse goeth well inough of his -owne accorde, and yet if you do but make signe vnto him -with a wande, or put spurre vnto him, he will be more readier -and 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 séeme to hang ouer vs, -we ought to bee the more stirred vp, to giue our selues to -praier, and to exercise godlinesse. The Gentiles if at any -time such forewarnings were shewed vnto them from heauen, -did institute certaine solemne praiers and processions -to pacifie their Gods: how much rather ought all Christian -Princes and Magistrates, Doctors and Preachers of -our time, to bend themselues wholly herein, when so euer -plagues hang ouer our heads, that all men generally and -particularly shewe forth true repentance?</p> - -<div class="sidenote">The conclusion.</div> - -<p>Hitherto (I trust) we haue sufficiently shewed what we -may thinke, concerning visions and appearing of spirites, -and other straunge things which haue great affinitie and -likenesse vnto them. And that in times past, Doctors wrote -and taught farre otherwise concerning them, than the very -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 pointes of Christian doctrine, yea -and many excellent learned and godly men, haue at large -opened the same in their bookes which are now extant concerning -such matters.</p> - -<p>And that I may conclude this my booke, I shall beséech -all those, for the glorie of God, that shall happen to reade it, -<span class="pagenum"><a name="Page_219" id="Page_219">[219]</a></span> -that in case they thinke I haue straied from the rule of the -word of God, they would fréely and friendly admonish me -thereof, but if they know it be agréeable to the word of God -(as I trust it is) that then they suffer not themselues to be -ruled and mocked of iugling Monkes and Priests, but rather -giue God thankes for that great and vnspeakable benefit, -whereby he doth daily deliuer them out of great errors -and feares, and doth continually more and more bring -his truth to light: let them not so lose the raignes to their -affections, that they reiect the truth which they haue once -acknowledged.</p> - -<p>The Senat and people of <b><i>Rome</i></b> as stories witnesse, granted -libertie to the people of <b><i>Cappadocia</i></b>, when the stocke and -issue of their kings was vtterly extinct, to be frée, and Lords -of themselues for euer after. But the Nobilitie consulting -on the matter, refusing libertie which they coulde in -no wise disgest, desired to haue a King. The Romaines -wondring héereat, gaue them leaue to choose whome they -would to be their King. Let not vs bée such fooles, but -rather let vs imbrace the libertie of our soules, whiche -God doth daily offer vnto vs by his word.</p> - -<p>Many Noble nations fighting couragiously, haue put -themselues in present daunger of life, to obtaine and kéepe -this swéete eternall libertie. How muche more ought -the Christians to fight against the subtiltie and deceit of -the Deuill, least the libertie of our soules, whiche is much -more precious than the other, shoulde be opressed by diuers -errors and supersticions.</p> - -<p>Men sitting in darkenesse, desire the light very earnestly. -Let not vs therefore cast away light fréely offered -vnto vs by God in this Scriptures. We haue nothing -here in earth more deare vnto vs, than the libertie of our -soules and consciences. Let vs not then (as <b>Paule</b> saith,) -withhold truth in vnrighteousnesse, let euery man of what -age soeuer he be, weigh with himself how fraile and brittle -<span class="pagenum"><a name="Page_220" id="Page_220">[220]</a></span> -this life is whiche God hath giuen vnto vs, and that wee -must depart from hence, sooner then we thinke for, and render -an account to the iust Iudge, of our faith, wordes, and -déeds.</p> - -<p class="center">Glorie and praise be vnto Almightie God for euer and<br /> -euer, and I beséech him to vouchsafe to stretch foorth his<br /> -hande, to deliuer all suche as are still entangled in<br /> -superstition and errours, and to graunt those<br /> -whome he hath deliuered his heauenly<br /> -grace, that they be alwaies thankfull<br /> -for so great a benefit, least<br /> -they be wrapped againe<br /> -in the same<br /> -mischiefe.</p> - -<p class="center"><span class="xxlarge">F I N I S.</span></p> - -<p class="center"><span class="large">LONDON</span><br /> -<span class="xlarge">Printed by Thomas</span><br /> -Creede. 1596.</p> - -<hr class="full" /> - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Of Ghostes and Spirites, Walking by -Night, by Lewes Laveterus - -*** END OF THIS PROJECT GUTENBERG EBOOK OF GHOSTES AND SPIRITES *** - -***** This file should be named 51038-h.htm or 51038-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/1/0/3/51038/ - -Produced by Brian Wilsden and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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