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.