You shall reade maruellous straunge things in =Arnobius=,

=Lactantius=, and other holie Fathers, who wrote against the Gentiles

and their superstition, after what sorte Diuels haue deluded the

miserable Gentiles, and haue entrapped them in many errors. He

ioyned and hid himselfe in their Idolles, he spake through them from

one place to an other, he made them to moue, and did such straunge

myracles, that verie lame men leauing their stilts whereon they

leaned in the Temples of their Idols, returned home to their houses,

without any helpe or stay of them, but especially in the temple of

=Æsculapius= (who was counted the Patron of Phisicke) many of these

kinde of miracles are reported to haue happened. Wherefore there is

no cause, why the Papistes at this day, shoulde so insolently glorie

of the like myracles, by the which they goe about to proue their

intercession of Saints, and such lyke trumperie.

CHAP. XVI.

Of wondrous Monsters, and such like.

Nowe as concerning other straunge things, we must hereafter search

what nature they are of: as when one dieth that there is somewhat

séene, or some great noyse is sodeinly heard, but especially that

many signes and wonders happen before the death of great Princes. It

is well knowne by Histories, what signes went before the death of

=Iulius Cæsar=, amongst the which, a great noyse was heard in the

night time, in very many places farre and neare.

As concerning other Emperors, and Kings, and other great mens

deathes, we reade that some certaine forewarnings were heard or

séene, we must also consider what those straunge things are, which

for the most part happen before the innouations of kingdomes, before

battailes, seditions, and subuersions of Cities.

I say flatly, euen as I sayde before concerning spirits: if they be

not vaine perswasions, or naturall things, then are they forewarnings

of God, which are sent, eyther by good Angels, or by some other

meanes vnknowne vnto vs, that we might vnderstand that all these

things happen not by aduenture, without the wil and pleasure of

God, but that life and deathe, peace and warre, the alteration of

Religion, the exchaunge of Empires, and of other things, are in his

power, that we might thereby learne to feare him, and to call vppon

his name. In the meane season, Sathan also fayneth and worketh many

things to terrifie men, and to plant superstition in their hearts.

But that all things are done by Sathan, hereby we may vnderstand: It

chaunceth that one is thrust thorow and slaine by one with whome he

neuer was at variance, but hath euer vsed him as his friende, some

man is drowned, or falleth from some high place, or otherwise is

miserably slaine, an euill spirit can haue no foreknowledge hereof

(for there are no naturall signes, or coniectures going before them,

as there are in diseases) yet notwithstanding, some signes and rare

casualties fall out before. Hereof do I gather, that these things

are wrought by God, who onely knoweth that they shall come to passe,

and they are not onely admonishments vnto them, whom they especially

concerne, but also vnto them which heare them, and are present at the

doing of them.

There was a certaine Magistrate within the liberties of _Tigurine_,

not long before I wrote this, whome certaine of his friendes tarried

for to breake their fast with him before hée tooke his iourney, and

thus waiting, they supposed they heard a knife falling from the

vpper part, or flore of the stewe, wherein they were, yet sawe they

nothing, and sodeinly as they communed togither of this straunge

wonder, they thought they heard it againe. In the meane while

commeth the Magistrate, vnto whome they declare what had happened,

and as they had scant ended their talke, the knife fell againe the

third time, in the hearing of the Magistrate, who before doubted

very much of the matter. And therefore taking occasion hereby, he

began to exhort them, that whereas within fewe dayes after, a great

marriage should be kept in the same place, they should all endeuour

to maintaine peace, and obserue sobrietie, least perchaunce through

quarrelling and murther, it should bee a bloudie marriage. After

he taking his iourney, and within a day or twaine dispatching his

businesse, as he was returning towards his Castle, (his horse falling

into a riuer, whiche was sodeinly encreased with raine) after he had

long striued with the water, at the last died miserably.

And that the diuell doth delude men with straunge happes, hereof I

gather, that if any be taken with gréeuous sicknesse, so that not

onely the Phisitian, but also the sicke themselues dispaire of their

owne health, in the night time there is heard a noyse as if one were

making a coffin or chest to laie one in, or were burying a dead

bodie: that suppose I to be an illusion of the diuil, for he thinketh

verily the diseased will die, whom God by meanes of godly and earnest

praiers, doth restore againe to his former health.

[Sidenote: Plinie.]

Where =Plinie= writeth that rauens are of such sharp senses, that

they will flie thrée or foure dayes before, vnto the place where

carryon will afterwardes be, it is altogither vaine and fabulous. If

this were graunted, it were no absurditie to say, that the diuell

hath a knowledge of things to come, yea euen where there are no

naturall causes, &c. Moreouer he may by Gods permission, if warres

and mutinies be towards, stirre the instruments of warre, and all

other kinde of munition as it lyeth in the Armorie, he can make a

noyse and reare a clamour and crie, as it were of a great Armie in

the aire, and play as it were on a Drum, and do other such things,

which all Historiographers affirme with one voyce, haue oftentimes

chaunced.

CHAP. XVII.

That it is no hard thing for the Diuell to appeare in

diuers shapes, and to bring to passe straunge things.

But it is no difficult matter for the Diuel to appeare in diuers

shapes, not only of those which are aliue, but also of dead men,

(whereof I spake also before, when I entreated of Samuels appearing)

yea, and (which is a lesse matter) in the fourme of beasts and birds,

&c. as to appeare in the likenesse of a blacke Dog, a Horse, an Owle,

and also to bring incredible things to passe, it is a thing most

manifest: for hee may through long and great experience, vnderstand

the effects and force of naturall things, as of hearbes, stones,

&c. and by meanes hereof worke maruellous matters. And then he is a

subtile and quicke spirite, which can readily take things in hand,

which in each thing is of no small weight. By his quicknesse, and

by his knowledge in naturall things, he may easily deceiue the eye

sight, and other senses of man, and hide those things which are

before our face, and conuey other things into their places. Whereof

the holy scriptures, and histories, and continuall experience beareth

record. How did the wicked spirit handle =Iob=? what did he not bring

to passe in short space? What straunge workes of an euil spirit

did =Bileam= bring to passe? did he not purchase a famous name by

his Magicall Artes? what wonderfull great miracles did =Pharaos=

Sorcerers? Did not =Simon Magus= so bewitch the _Samaritanes_ with

his vnlawfull Artes, that he would say he was the great vertue of

God? Touching this Coniurer, the olde Fathers write many things, as

=Ireneus= in his first booke and tenth Chapter, =Eusebius= in his

second booke and thirtéenth Chapter.

=Egesippus= writeth in his third booke and second Chapter, of the

destruction of _Hierusalem_, that this =Symon= came to _Rome_, and

there set himselfe against =Peter=, boasting that he could flie vp

into heauen, and that he came at the day appointed vnto the Mount

_Capitoline_, where leaping from the rocke, he flew a good while not

without the great admiration of the people, who now began to credit

his words, but sodeinly he fell downe and brake his leg, and after

being carried vnto _Aritia_, there died.

=Iohannes Tritenhemius=, Abbot of _Spanheimium_, writeth in his

Chronicles concerning the Monasterie of _Hirsgraue_ of the order

of S. =Bennet=, in the yeare of our Lorde 970, that =Peter= and

=Baianus=, the two sonnes of one =Simon= a Monke, ruled ouer the

_Bulgarians_, wherof the one, namely =Baianus=, was throughly séene

in the Arte of Necromancie, and thereby wrought many myracles. He

chaunged himselfe into a Wolfe so often as he list, or into the

likenesse of an another beast, or in such sort as he could not be

discerned of any man, and many other straunge things hée could doo,

and did, whereby he brought men into great admiration.

And after in the yeare 876. he writeth, that there was a certaine

Iewe named =Sedechias=, sometimes Philosopher and Phisitian vnto

=Lewes= the Emperour, who being very cunning in sorcerie, did

straunge miracles and wonderfull sleights before the Princes, and

before all other men. For he brought it to passe by his cunning,

that he séemed to deuoure an armed man with his horse, and all his

harnesse, and also a carte loaden with hay, togither with the horse

and carter. He cut off mens heads, their hands and féete, which he

set in a basen before all the lookers on to behold, with the bloud

running about the basen: which by and by he would put againe vppon

the places whence they séemed to haue bene cut off, without any

hurt to the parties. He was séene and hearde of all men to exercise

hunting and running, and suche like things in the aire and cloudes,

as men are accustomed to exercise vpon the earth. He practised so

many and diuers deceites, that all men maruelled and were astonished

out of measure.

In the yeare of our Lord .1323. when =Frederike= Duke of _Austrich_,

who was chosen Emperour against =Lewes=, as the same author

witnesseth, was vanquished in a great battail betwéene _Ottinga_

and _Molndorfus_, and deliuered into the hands of =Lewes=, who sent

him away into a strong castell to be safely kepte: It chaunced

shortly after, that a coniurer going vnto his brother =Lupoldus= in

_Auctriche_, promised, that by the helpe of a spirit, he would within

the compasse of an houre, deliuer =Frederike= safe and sounde out of

captiuitie, if he would promise him and giue him a worthie reward

for his paines. The Duke aunsweared him: if thou wilt (quoth he) do

as thou makest promise, I wil worthily reward thée. So the Magitian

with the Duke entring his circle of coniuration in an houre moste

conuenient, calleth the Spirit whiche was accustomed to obey his

commaundement. Whome, when he appeared in the likenesse of a man, he

commaunded by the vertue of his coniurations, that he should spéedily

bring vnto him into _Austriche_, Duke =Frederike=, deliuered safely

out of prison. Vnto whome the spirit aunswering, said, If the captiue

Duke will come with me, I will willingly obey thy commaundement. This

saide, the spirite flieth awaye into _Banarie_, and taking vppon him

the forme of a Pilgrime, he entreth into the prison where the Duke

was kepte prisoner: whome assoone as he sawe, the Spirit whiche was

sente as messenger vnto him, said: If thou wilt be deliuered out of

captiuitie, mount thée vp vpon this horse, and I will bring thée safe

and sounde without any hurte into _Auctrich_ vnto Duke =Lupoldus=

thy brother. Vnto whome the Duke saide: Who art thou? The Spirite

aunswered: Aske not who I am, because it appertaineth nothing to the

purpose, but get thée vp on the horse which I offer thée, and I will

bring thée safe and sound, and fréely deliuered into _Austrich_.

Which when the Duke heard, hée was taken with a certaine horror,

and feare, being otherwise a hardy knight: and when he had blessed

himself with the signe of the holy crosse, the spirite sodainly

vanished away with the blacke horse, which he had proffered him, and

returned emptie againe vnto him that sent him: of whom being rebuked

because he had not brought the prisoner, he declared all the matter

vnto him in order. Duke =Frederick= at the last being deliuered

out of prison, confessed that it had so happened vnto him in his

captiuitie the very same day they named. This historie is also to be

séene in the Chronicles of the _Heluetians_.

There are also Coniurers found euen at this day, who bragge of

themselues that they can so by inchauntments saddle an horse, that in

a fewe houres they wil dispatch a very long iourney. God at the last

wil chasten these men with deserued punishment. What straunge things

are reported of one =Faustus= a Germane, which he did in these our

dayes by inchauntments?

I will speake nothing at this time, of those old Sorcerers,

=Apollonius=, and others, of whom the histories report straunge and

incredible things. Hags, Witches, and Inchaunters, are said to hurt

men and cattell, if they doo but touch them or stroake them, they

do horrible things wherof there are whole bookes extant. Iuglers

and Tumblers, by nimblenesse do many things, they will bid one eate

meate, which when they spit out againe, they cast forth ordure and

such like. Magitians, Iuglers, Inchanters, and Necromanciers, are no

other than seruants of the Diuel: do you not thinke their maister

reserueth some cunning vnto him selfe?

Howbeit this is not to be dissembled, that the diuel doth glory of

many things which indéede he cannot performe: as that he saith, that

he raised the dead out of their graues. &c. He may in very déede by

Gods sufferaunce, shewe the shapes of them vnto men, but he hath no

such power ouer the dead bodies.

CHAP. XVIII.

Diuels doo sometimes bid men doo those things which are

good, and auoide things that are euill: sometimes they

tell truth, and for what cause.

If those spirites which séeke helpe at mens hands be not soules,

but Diuels, many will say, why then do they perswade men vnto good

things, exhort them vnto vertue, and call them from vice. For they

say, Iudge vprightly, take héede of theft and extortion, restore

goods vniustly gotten vnto their owners, beware of periurie, surfets,

and drunkennesse, enuie and hatred, lying and deceit, pray earnestly,

come to church often, &c.

The Diuell is not pleased when wée doo good, and auoide euill:

nothing woulde gréeue him more, than that we should liue accordyng to

the prescript worde of God. Therefore they are not Diuels which bid

vs doo good, and eschue euil.

Moreouer, those Spirites speake truthe, but the Diuell is a lyer, and

is called by Christe, the father of lyes. Therefore wée may not say

that they are diuellish Spirits.

Vnto this argument I aunswere thus: hée dooth this for his owne

aduantage. If he should shewe himselfe so, as he is by nature, he

should little profit. That whiche he doth, he doth it to this ende,

that he may purchase credite vnto his words, and that he might the

better thrust other things vpon men, and bring and driue them into

sundry errours, whereby they forsaking the worde of God might giue

care vnto Spirites. Did not the seruaunts of vncleane Spirits, I

meane false Prophets, come in times past vnder shéepes skinnes, and

fayned themselues to tender the peoples commoditie, whereas in very

déed in the meane space they sought after another thing, that is,

that when they had obteined great authoritie, they might pill and

poule other men, and fill their owne bags with golde and siluer?

Do not all heretickes yet at this day say, they are sent from God,

and that we must eschue wickednesse, and séeke after vertue? Didst

thou neuer heare that théeues trauelling by the way with those on

whose company they light, haue talked of liuing honestly, and of

the punishment of wicked men, and the rewarde of good men, to the

ende that after they might take yͤ aduantage of them vnawares?

Whereas the Diuell hath fayned himselfe to bee otherwise than he is,

it hath brought forth innumerable errors, superstitions, and false

worshippings in the Churche of God. For Bishops in proces of time

neglected the word of God, they would accept the Diuell and receiue

him as an Angell of light, when he came not in a blacke and horrible,

but a pleasaunt and acceptable forme. He speaketh some good things,

that he may intermedle euil things therwith, he speaketh truth,

that he may scatter abroade lyes, and roote them in mens hearts. So

=Simon= in =Virgil=, mingled falshood with truth, that he might the

better entrape the _Troians_.

Sathan doth imitate craftie gamesters, who suffer a plaine and

simple yoong man to winne a while of them, that afterwards being

gréedie to play, they may lurch him of all his golde and siluer. He

followeth them which once or twise iustly repaie vnto their creditors

such money as they haue borrowed, kéeping their promise duly, that

afterwards they may obtaine a great summe of them, and then deceiue

them.

[Sidenote: Ambrose.]

The diuel sometimes vttereth the truth, that his words may haue the

more credit, and that he may the more easily beguile them. He that

would vtter euil wares, doth not only set them foorth in words,

but doth also so trim and decke them, that they séeme excellent

good, whereby they are the more saleable: this Art also the diuel

knoweth, for he painteth out his stuffe that he may obtrude it vnto

other men in the stéede of good ware. S. =Ambrose= writeth in his

Commentaries vpon the first Epistle to the Thessalonians, and fift

chapter, expounding these words: =Quench not the spirit. Despise

not prophecying. Examine all things, and keepe that which is good.=

Euill spirites are wont to speake good things craftily, as it were by

imitation, and amongst those they priuily insinuate wicked thinges,

that by meanes of those things which are good, euil things may be

admitted, and because they are supposed the words of one spirit,

they may not be discerned asunder, but by that which is lawfull an

vnlawfull thing may bee commended by authoritie of the name, and not

by reason of vertue, &c.

[Sidenote: Why the diuel doth somtimes tel truth.]

[Sidenote: _Acts_16.]

[Sidenote: _Marke_.1.]

[Sidenote: _Luke_.4.]

Hereunto appertaine those words which we reade in =S. Chrysostomes=

second sermon =De Lazara=. There he sheweth that many simple men haue

bene in this erroure, that they haue thought the soules of those

which were slaine by some violent death, did become Diuels. He saith

further, that the Diuell hath perswaded many Witches, and such as

serue him being in this erroure, that they should kill the tender

bodies of many yong men, hoping they shuld become Diuels, and doo

them seruice. And by and by he addeth: But these things are not true,

no, I say, they are not. What is it then that Diuels say? I am the

soule of such a Monke? Verily I beléeue it not, euen for this, that

Diuels doo auouche it: for they deceiue their auditours. Wherefore

=Paule= also commaundeth them to silence, albeit they speake truth,

lest taking occasion by truth, they mingle lyes therewith, and so

purchase themselues credit. For when they had said: These men are the

seruants of the most high God, shewing vnto you the way of saluation:

The Apostle not content herewith, commaunded the prophecying spirite

vnto silence, and to come foorth of the mayd. And yet what harme

speake they? These men are the seruantes of the most high God. But

because the most parte of simple men haue not vnderstanding alwayes

to iudge of those things which are vttered by diuels, he at once

excludeth them from all credit. Thou art (saith he) of the number of

infamous spirites, it belongeth not to thée to speake fréely, hold

thy peace, kéepe silence, it is not thy office to preach. This is the

authoritie of the Apostles: why takest thou vppon thée that which

appertaineth not vnto thée, hold thy peace, be thou infamous. So also

did Christ sharply rebuke the diuels saying vnto him: We know thée

who thou art, therein prescribing vnto vs a lawe, that we should in

no wise trust the diuel, albeit he tell the truth.

Sith we know these things, let vs in no wise beléeue the diuel,

nay rather if he say any thing that is truth, let vs flée from him

and shunne him. For it is not lawfull exactly to learne sounde and

wholesome doctrine of diuels, but out of the holy scriptures.

That you may therfore know that it can in no wise be, that a soule

once departed out of the bodie can come vnder the tyrannie of the

diuell, heare what S. =Paule= saith: For he that is dead is iustified

from sinne, that is, he sinneth no more. For if the diuil can do

no hurt vnto the soule while it is in the bodie, it is euident, he

cannot hurt it when it is departed out of the bodie. &c. By all these

things it is plaine, what manner of things those are which are heard

and séene.

[Illustration]

The third parte of this Booke, in which is shewed, why, or to what

ende God suffereth Spirits to appeare, and other straunge thinges to

happen: as also howe men ought to _behaue themselues when they meete

with any suche things_.

CHAP. I.

God by the appearing of Spirits doth exercise the

faithfull, and punish the vnbeleeuers.

It foloweth now hereafter to be intreated of, why God suffreth

spirits, ghosts, and horrible sightes to appeare, &c. And also why

he doth permit other straunge and miraculous things to happen: And

furthermore, how men ought to behaue themselues when they sée anye

suche things.

[Sidenote: Causes why God suffereth spirites to appeare.]

God doth suffer spirits to appeare vnto his elect, vnto a good ende,

but vnto the reprobate they appeare as a punishment. And as all other

things turne to the best vnto yͤ faithfull, euen so doo these

also: for if they be good spirits, which appeare vnto men, warning,

and defending them, therby do they gather the care, prouidence, and

fatherly affection of God towardes them. But in case they bee euill

spirites, (as for the most part they are) the faithfull are moued by

occasion of them vnto true repentance. They looke diligently vnto

themselues so long as they liue, least the enimie of mankinde, who

is readie at all assaies, and lieth alwaies in waight, should bring

them into mischiefe, and take further vauntage to vexe and hurt them.

God also by these meanes doeth exercise and trie their faith and

pacience, to the end they continue in his word, and receiue nothing

contrary to the same, haue it neuer so faire a shewe, nor do any

manner of thing against his worde, although those spirites do not

straightwayes cease to vexe them.

God doth also suffer them to be exercised with haunting of spirites,

for this cause, that they should be the more humble and lowely.

For in the second Epistle to the Corinth. and .xii. chap. =Paul=

saith: And least I should be exalted out of mesure, through the

excellencie of reuelations, ther was giuen vnto me vnquietnesse

through the flesh, euen the messenger of Sathan to buffet me, because

I should not be exalted out of measure. For this thing besought I

the Lord thrice, that it mighte depart from me. And he said vnto me:

My grace is sufficient for thée, for my strength is made perfect

through weakenesse. Except God did shut vp the way before vs with

certaine stops and lets, we should not know our selues, we shoulde

not vnderstande whereof we stand in néed, we should not so earnestly

pray vnto God, to deliuer vs from euill, to strengthen our faith, and

to giue vs patience, and other necessarie things. Neither should we

be touched with compassion of other mennes miserie which are vexed

with spirits: but we woulde rather say, that they cannot tell what

they speake, and that they imagine many vaine feares. Moreouer, if

other vnderstande that godly men are for their exercise vexed by

spirits, they become more patient whensoeuer they are sicke, or

otherwise troubled, acknowledging their owne harmes to be but small

in comparison of other mens. For nothing is more gréeuous, than when

a man is tormented by the Diuel.

[Sidenote: Seeing of spirites to the wicked is a punishment.]

Now as touching infidells, they are constrained, will they, or nill

they, to confesse, that there are diuels, for there are many which

would neuer be persuaded, there are good or euill Angels or spirits,

except sometimes they had experience thereof indeede. God suffereth

these things to chasten them. For so muche as they will giue no place

vnto truth, but are wilfully deceiued, it is good reason they be

taught by diuellish illusions what they must doo, or leaue vndone,

and that they be illuded by euil spirits, after some other meanes.

[Sidenote: _Deut._ 13.]

Thus we reade in the 13. chapter of Deuteronomie: if there arise

among you a prophet or a dreamer of dreames, and giue thée a signe

and wonder, and that signe or wonder that he hath saide come to

passe, and then say, let vs goe after straunge Gods, which thou hast

not knowne, and let vs serue them: hearkē not thou vnto the words of

that prophet, or dreamer of dreames. For the Lorde thy God proueth

you, to wit, whether ye loue the Lord your God with all your soule.

Ye shall walke after the Lorde your God and feare him, kéepe his

commandements, and hearken vnto his voice, serue him and cleaue vnto

him. And he addeth further, that the same prophet or dreamer shall

die the death.

[Sidenote: _Iohn_ 3.]

[Sidenote: _Iohn_ 5.]

[Sidenote: 2. _Thessa._ 2.]

[Sidenote: 2. _Timo._ 4.]

By these words we do not only sée that God doth suffer suche lewde

fellowes to worke maruellous thinges, but also to what ende and

purpose he permitteth it, that is, to trie his faithfull, how

constant they be, and how faithfully they would beléeue in him, if

at any time spirits do come and foretell things to happen hereafter.

Our Sauiour Christ saith in the third Chapter of Saint =Iohn=: This

is the condemnation, that light is come into the world, and men

loued darknesse more than light, because their deedes were euill:

for euery one that doth euill, hateth the light, neither commeth he

to the light, least his déedes should be reproued, &c. By the which

words our Sauiour sheweth the cause why the worlde is condemned,

which is, because they receiue not the light of the word of God,

or Christe himselfe, who is the light of the worlde, set foorth

vnto vs in his word: but rather shut their eyes against the cleare

light, preferring darkenesse, that is, errors, superstition, and

wickednesse, before the word of God. If God then condemne and reiect

the vnthankfull world, what maruell is it, if hee vexe them with

spirites and vaine apparitions? Christ saieth in the fifth of =Iohn=,

I come in my Fathers name, and you receiue mée not: If an other come

in his owne name, you receiue him. Christe laboured for their health

and saluation: this they would not acknowledge, but refused him:

therefore was it the iust iudgement of God, that they shuld receiue

others, that hunted after their owne commoditie and profit: suche as

were =Theudas=, =Iudas= of _Galilee_, and many other false doctors,

and seditious seducers. Wherefore if any refuse to giue eare to

Christ and his Ministers, it is by the iust iudgement of God, that

they hearken vnto spirites, and suche lyke things. Sainte =Paule=

in the seconde to the Thessalonians and second Chapter, writeth of

Antichrist, that he shoulde exercise great tyrannie in the Churche of

God, and sheweth against whome, and for what cause God will suffer

him so to doo, saying: Among them that perish: because they receiued

not the loue of the truth that they might be saued. And therefore God

shall send them strong delusions, that they shoulde beléeue lyes,

that all they might be damned, whiche beléeue not the truth, but

had pleasure in vnrighteousnesse. And in the fourth Chapter of his

seconde Epistle to Timothie, he earnestly beséecheth his scholler

to be diligent in preaching daily. He giueth this reason: for the

time will come, when they shall not suffer wholesome doctrine: but

after their owne lustes shall they (whose eares itche,) get them an

heape of teachers, and shall withdrawe their eares from the truth,

and shalbe turned vnto fables. Now we sée the cause why god dothe

suffer seducers, false teachers, and wicked spirites, to deceiue men

in the place of true doctours: which is, for that eyther they vtterly

despise his woorde or little estéeme it, and cannot abide godly and

constant preachers.

[Sidenote: Examples of the Wicked punished by delusions of spirits

pharao. Exodus.]

Touching whiche matter, wée will alleage a fewe examples. =Pharao=

contemned God and his seruants, =Moyses= and =Aaron=, wherefore God

blinded his eyes, that he gaue himselfe to be ruled by his =Magi= or

wise men, and at the last perished miserably in the red Sea.

[Sidenote: Samuel.]

[Sidenote: 1. _Cor._10.]

=Saule= would not giue eare vnto =Samuell=, who bare a right hart

and good affection towards his king: he loued him not (as by reason

he shoulde haue done) but hated him, and all other that loued him

right well, for he contemnned the woorde of God. Wherefore it came

to passe, that being in extreme daunger, he sought helpe of a witch

to reare =Samuel= from the dead, yͭ he might now vse his aduise,

whō he dispised beeing aliue, and disdained to heare him. This woman

reareth one, who is no otherwise called =Samuell=, than when false

gods, are called gods, when in very déede they are not gods, but wood

and stones, or rather (as =Paul= saith) .1. Corin. 10. very diuels.

This counterfeit =Samuel= giueth him neither comfort nor Counsell,

but driueth him to vtter desperation. The same hapned vnto =Saule=

which chaunceth vnto those stubborne children, whiche despise their

parents, contemne their counsel, & would gladly wish their death, and

at the last grow vnto yͤ point, yͭ they would willingly take in

hand a great iorney on condition it might be graunted them to heare

them giue their last counsell.

[Sidenote: Achab.]

[Sidenote: 3. _Reg._ 22.]

An other example hereof. =Achab= king of Israel, & =Iezabel= his wife

had many godly prophets, amongst whō =Elias= was a man indued with

the gifte of the wing and working miracles. But they did not only

contēne these prophets, but also cruelly murthered so many of them as

they coulde catche. Yet amongst the rest, they especially laboured

to intrape =Elias=, who was excéeding zealous. The =Baalamites= were

in greate fauoure with the King: but especially with the Quéene, as

her chief dearlings. And when the time approched, that =Achab= should

suffer due and worthie punishment for his Idolatrie and wickednesse,

wherein he had long time liued, he entred councell with his kinsman

=Iosaphat=, that they ioyning their powers togither might recouer

againe the Citie of _Ramoth Gilead_, which the =Assirians= had taken

from him. =Iosaphat= allowed well this deuise, notwithstanding hée

woulde in any wise aske counsaile héerein of God. =Achab=, therefore

gathereth togither a Councell of 400. priests of =Baall=, who all

with one voyce, exhorted him to goe on with his enterprise, assuring

him of most certaine victorie. One of them named =Sedechias=, was

so vainly bold, that putting hornes of yron on his head, he saide:

With these hornes shalt thou pushe the =Assirians=. But =Iosaphat=

suspecting the matter, asked if there were any one Prophet of God

to be found, of whome they might séeke counsell. =Achab= answered:

There is (quoth he) yet a certaine man by whom we might enquire of

the Lorde, but I hate him, for he doth not prophecie good vnto me,

but euill, his name is =Micheas=. =Iosaphat= thought good in any

wise to heare him. Wherfore the king presently sent for him by one

of his Chamberlaines. And thus the messenger spake vnto him. All

the Prophets with one voice, prophecie good lucke vnto the king, I

pray thée therefore, that thou speake nothing to the contrary. When

he was nowe brought before the two kings sitting in their thrones,

clad with sumptuous apparell, and before the other Prophets, which

stood in their presence, king =Achab= asked him, whether they should

make warres against _Ramoth Gilead_, or no? Vnto whom he scoffingly

answered: go (saith he) thou shalt haue prosperous successe. The

king who by the maner of his vtterance, vnderstood he spake not in

earnest, instantly required him to tell him the truth. Wherevppon he

saide: that he had séene all _Israell_ dispersed in the mountaines,

as shéep without a shepheard, and that the Lorde had saide: These

men haue no Lorde, let euery one returne home to his owne house in

safetie. Then saide =Achab=, Did I not tell thée, that this fellow

both prophecie me no good? The Prophet went on, saying: Heare the

word of God: I sawe the Lord sitting in his seate of maiestie, and

all the hoste of heauen stande about him on his right hande, and on

his lefte hande. And the Lorde saide, Who shall entice =Achab= that

he may go and fall at _Ramoth Gilead_. And one saide on this manner,

and an other saide on that manner. Then there came foorth a spirit,

and stoode before the Lorde and saide, I will entice him. And the

Lorde saide vnto him, wherewith? And he saide, I will goe out and

be a false spirite in the mouth of all his Prophets. Then he saide,

thou shalt entice him, and shalt also preuaile: go foorth and do

so. Now therefore beholde, the Lord hath put a lying spirite in the

mouth of all these thy Prophets, and the Lorde hath appointed euill

against thée. Then =Sedechias= came neare and smote =Micheas= on

the chéeke, and saide: when went the spirit of the Lord from me, to

speake vnto thée? And =Micheas= prophecied what should happen also

vnto him. So the king commaunded him to be cast into prison, and to

be fed with bread and water vntil he returned from the wars. Then

saide =Micheas=, If thou returne in peace, the Lorde hath not spoken

by me: and therewith he willed all the people to hearken what he

spake. Notwithstanding the kings went foreward with their enterprise,

and prepared themselues, and led foorth their armies against their

enemies. =Achab= was slaine in the battaile: =Iosaphat= because he

ioyned himselfe with the wicked, was in very great daunger, &c.

I haue handled this historie somewhat at large, that we might

vnderstand, how God by his iust iudgement sendeth spirites vnto those

which despise his word, whereby they may be beguiled and deceiued.

The very same happened vnto the Christians after the Apostles time.

For when the word of God began to be lesse estéemed than it should

haue bene, and men preferred their owne affections before the hearing

thereof: and when as they would incurre no maner of daunger, for

the defence of their faith, and of the truth, but accounted of

all religions alike, God so punished them, that now they began to

giue eare vnto false teachers, whiche framed themselues vnto their

vaine affections, they learned of images, whom they called Lay-mens

bookes, they kissed these mens bones, and shrined them in golde (if

happily they were their boanes) whose doctrine before they disdained

to receiue: they gaue credit vnto false apparitions and diuellish

visions: and so suffered they worthie punishment for their great

ingratitude. Euen as yoong men, which will not be ruled by their

maisters, are after compelled to obey other men with great shame: so

also happened it vnto those men: for they fel daily more and more

from the word of God, in so much that when they had once lost the

truthe, some ranne one way, and some an other, to finde a meanes for

the remission of their sinnes: and one man beléeued this spirite, an

other that, which no man can deny.

[Sidenote: _Rom._ 1.]

[Sidenote: Athanasius.]

The like chaunced vnto the Gentiles in times past, as it appeareth

by the first chap. to the Romanes, and also by their owne writings.

They worshipped many gods, many miracles were shewed amongst them:

they had many visions of gods, and many oracles: which when the

Apostles began to preach, all ceased. S. =Athanasius= in his booke

=De humanitate verbi.= =Fol.= 55. and 64. writeth, that in auncient

time there were oracles at _Delphos_ in _Bœotia_, L_ycia_, and other

places which hee nameth: but nowe since Christ is preached euery

where vnto all men, this madnesse hath ceased, &c. In the like maner

writeth =Lactantius= and others. But in these our dayes, since we

haue refused mens traditions, and willingly imbraced the doctrine of

the Gospell, all appearings of soules and spirits haue quite vanished

away.

Who (I pray you) heareth now of any soule or spirit, which dooth

wander, and as they call it, craue mens deuotions? Those rumblings of

spirits in the night, are now muche more sildome heard than they haue

bene in times past.

CHAP. II.

What the cause is that in these our dayes so fewe

spirites are seene or heard.

The cleare light of Gods word driueth away all such spirits, which

vse to worke their feates in the darke. The cleare light approaching,

the shadow & darkenesse vanisheth. The prince of darknesse shunneth

light, and hath nothing to doo where men worship God the Father, only

through Iesu Christ, beléeuing only on him, and committing themselues

wholy vnto his protection. If men estéem the word of God, and haue

it in price, he will in no wise suffer them to be so ouerséene and

deceiued, as they are which do all things without the warrant of his

word.

Here I cannot ouerpasse with silence a certaine merry iest: when

once there chaunced to be talke in a certaine place of visions and

spirites, a certaine professour of the Gospell saide vnto a Papist

in this maner: You ought (quoth he) euen by this to gather, that our

religion is true, and youres false, for that since the Gospell was

preached vnto vs, very fewe spirits haue bin séene of any man. To

whome the other made aunswere by way of reasoning called =Violentum=:

Nay (saith hée) hereby ye may gather, that your religion is naught,

and oures good: for the diuell assaulteth those, whome he feareth

will shortly reuolte from him.

[Sidenote: A storie of S. Benedict, seing many diuels in a monastery

and fewe in the market.]

It is not much vnlike whiche =Æneas Siluius= (who was afterwardes

made Pope, called =Pius= .2.) reciteth in his Historie of the

Councell of _Basill_, out of the life of holy =Benedict=, father of

the Monkes called after his name. Hée sometimes visiting a certaine

Monasterie of holy men, espyed an infinite route of diuels, who as it

were fighting with the holy fathers, laboured to disturbe the good

workes which they went about. And he forthwith going to a faire full

of marchandise and buying and selling, sawe there but one diuell,

and he also idle and sad, sitting vppon a watch-toure, wherat saint

=Benedict= maruelling, that he saw the place which was holy and

dedicate to praier, full of diuels, and that he founde the prophane

place which was occupied with periurie and other offences, guarded

but with one Diuell: coniures the same Diuell to declare and shewe

vnto him the true cause thereof: who straight answered him, that it

was néedfull the holy place shoulde be assaulted by many diuels, but

those which sinned of their voluntarie accorde, had no néede to bée

deceiued by the Diuell.

But I aske thée this question O thou Papist, mighte not the Gentils

in ancient time haue obiected the same to the Christians, when they

demaunded of them why their Oracles ceassed? and why there were so

fewe Visions? If those Spirites or bugges be Diuels, why doe you then

saye and beléeue that they are the soules of deade menne, whiche

desire helpe of you? I will shewe you the verye true cause why those

visions are nowe so seldome times séene: forsoothe because the Diuell

perceiueth, that wée vnderstande his subtilties and craft, therefore

hée hunteth after other men, and séeketh to deceiue them. As for

example, when thou wilt crampe some man by the toes in night time

(as sometimes pleasant fellowes vse to do, to recreate themselues

when they trauell) and so draw him out of his bedde, if thou perceiue

he bee acquainted with thy sleight, by and by thou leauest him, and

goest vnto an other which is fast a sleep, and cannot perceiue the

deceit.

[Sidenote: A burnt child dreads fire.]

There be other causes also why these things happen now more sildome.

If any man deceiue thée once, twice, or thrice, afterwards thou

openest thy eyes, and espiest what he doth and what he goeth about:

so when we haue bene often beguiled with false apparitions, we will

not easily be persuaded, if any man tell vs that a soule or spirite

hath appeared (as the prouerbe saith,) Burnt childe, dreads fire.

Moreouer, whereas now adayes fewe stand in feare of spirits, many

might be easily found, who would séek them, féele them, yea and also

handle them. This is well knowne, and therefore no man will gladly

put on a visor, or otherwise counterfeit himselfe to be a ghost. A

man may soone persuade a childe that there is a black man, a tall

woman, which will put children that cry in their budget, &c. but

after they are come to maturitie of yeares, they will no more bee

feared with visours and such like persuasions: they will laugh at thy

follie, if afterwards thou goe about to make them so afraide. Euen so

when we were children in the scriptures, that is, when we vnderstood

them not, we might be easily seduced to beléeue many things: But nowe

that we reade them in all manner of tongues, and do daily profit

in them, we do not suffer our selues to be so mocked, neither doo

we beléeue euery vaine apparition. How many sights of spirits did

the knauerie of the Monkes of _Berna_ driue away, after it was once

detected? Things are set vp in the fields to feare away the birdes,

which at the last also they perceiue to be but trifles, and are not

driuen away any longer with suche toyes. What maruel is it then, if

after so great a shipwrack of godlinesse and truth, men albeit they

are simple, doo at the last open their eyes.

CHAP. III.

Why God doth suffer straunge noyses, or extraordinarie

rumblings to bee heard before some notable alterations or

otherwise.

In that there happeneth certaine straunge things before the death

of men, and also before notable alterations, and destructions of

countries, as maruellous crackes, and terrible roaring, surely it

turneth to good vnto the iust, and to further damnation to the

wicked. For by these means God sheweth that nothing commeth to

passe by chance, or by aduenture, but that the life and death, the

prosperous or vnfortunate estate of al men, is in the power and hand

of God. It is nothing so as the Epicures affirme, that God hath no

regard whether any man liue, or be borne, or do well or euill, or

otherwise, or whether commō wealths do florish, or be made waste.

Christ himself teacheth vs, that not so much as a sparrow falleth

vnto the grounde without the will of God. =Salomon= and =Daniel= say,

that the hearts of kings are in Gods hands, and that he appointeth or

deposeth kings at his pleasure. Wherfore if we happily do heare any

noises or such like, they ought rather to put vs in good comfort, thā

to make vs afraide. And againe, God hereby admonisheth vs, that we be

not idle and secure, for he hath in all ages stirred vp his seruants,

not only with word, but also with rare and straunge apparitions. The

very Gentiles accounted these miraculous things, as the admonitions

and warnings of their gods, and it may be séen euery where, in their

histories. And albeit it be very likely, that most of these things

happen by the diuels procurement, yet neuerthelesse, we herein

perceiue Almightie God his fatherly care, loue, and preseruatiō of

vs against yͤ deuises of the diuel. For albeit the diuel take no

rest, but is alwayes in readinesse to destroy vs, yet can he not hurt

vs, so long as God kéepeth watche and defendeth vs. The wicked who

despise the preaching of Gods word, are sore terrified with these

things, in so much that they not knowing whither to turne themselues,

are constrained to confesse, that God doth gouerne all mens actions,

and that there are good and euil spirits. Otherwise they coulde in no

case be repressed, but that they would doo greater mischiefe vnto the

faithfull, except God by these meanes did cast feare vppon them, and

as it were with a snaffle or bridle, did hale and drawe them backe.

CHAP. IIII.

After what sort they should behaue themselues, whiche

see good or euil spirits, or meete with other straunge

aduentures: and first how Iewes and Gentiles behaued

themselues in the like cases.

[Sidenote: What the Gētiles did when they sawe spirits.]

[Sidenote: Suetonius.]

That we may rightly vnderstand how we ought to behaue our selues, if

any thing either good or euill, appeare vnto vs, we wil first declare

how the Gentiles and Iewes vsed themselues in like cases. Amongst the

Gentiles, not only those wandring spirits beare men in hand that they

were mens soules, but also shewed what were good and expedient for

them to doo for their sake, to wit, that they should do sacrifices

for their soules, obserue their obsequies, burie their bodies, erect

Temples, make holy dayes, and such like stuffe. =Suetonius= writeth,

that the Emperor =Caligule= his bodie was priuily conueyed into the

gardeins called _Lamiam_, and there with a hastie fire being but

halfe consumed, was cast into a pit, and couered with a litle earth.

But afterwards, whē his sisters returned from exile, it was taken vp,

and thorowly burnt, and afterward solemnly buried. But before they

had so done, the gardē kéepers were very much troubled with appearing

of spirites. And moreouer, no man could passe any night in the same

house where he was slaine, without some great feare, vntil such time

as the house was vtterly destroyed with fire.

[Sidenote: Septimæ Tricessimæ Anniuersaria.]

[Sidenote: Lilius Giraldus.]

[Sidenote: Cicero.]

We read also in other writers, that the ghostes of them which were

not orderly buried, or whose accustomed rites and ceremonies in the

time of warres were omitted, did appeare either to their friendes

or vnto others, complayning and intreating that their funerals, and

all other ceremonies might be obserued for their sake: whereof came

the hearses, wéekemindes, monthmindes, and anniuersaries, whereof

we reade many things in the Ethnike writers, and many things are

recited out of the olde Poets, and in =Lilius Giraldus=, in his

booke _De sepultura_, and also in =Polid. Virgilius= _De Inuentione

rerum.lib.6.cap.10_. We haue shewed before in the second part and

first Chapter, that some haue desired others, that they might bee

buried after that they were dead. =Cicero= writeth in his 1. booke

_De legibus_, that =Romulus= the first founder of _Rome_, walking

after his death not farre from =Atticus= house, appeared vnto =Iulius

Proculus=, and told him that he was now a god, and that his name was

=Quirinus=, and therwith commanded that there should be a Temple

erected and dedicated vnto him in the same place.

[Sidenote: Ouid.]

[Sidenote: Feralia.]

[Sidenote: Parentalia.]

=Ouid= writeth _Lib._4. _Fastorum_, that =Remus= appeared in the

night time vnto =Fastulus=, and to his wife =Accia Laurentia=,

sometime his Nurse, complaining vnto them of his miserable death,

and desiring them to make laboure, that the same day wherein he was

slaine, might bee accounted amongst their holy dayes. The people

of _Rome_ (as =Ouid= witnesseth, _Lib._2. _Fastorum_) kept a feast

in the moneth of Februarie called _Feralia_, in the which they did

sacrifice vnto the infernall goddes, and those whose duties it was

to celebrate the funeralls of their Auncesters, carried dishes of

meat to their sepulchers. Whereof =Fastus= and =Varro= called the

same feast by the name of _Feralia_. These dishes of meate were set

vpon a stone, at the time of these sacrifices: for the which cause,

as =Seruius= saith, they were called _Silicernium_, by the which

word some will haue a certaine feast signified, which is bestowed

vppon old men. =Donatus= sayth, that _Silicernium_ is a supper,

which is made to the infernall Gods, because _Eam silentes cernant_,

that is, the deade soules do receiue it, or because those that doe

serue it, do onely _cernere_, sée it, and not taste thereof, &c.

There were also certaine holie feastes called _Parentalia_, in

the which meate was carried to the Sepulchers, for the soules of

Parents and Auncestours before deceased. And albeit they suppose,

that soules were pleased with small giftes, as of milke, wine, and

such like, whereof mention is made in =Ouid=, yet notwithstanding

they also killed sacrifices, whereof some suppose that _Feralia_

tooke their name, _à feriendis pecudibus_, of killing shéepe. Vnto

their sacrifices they also added praiers, and kindled lightes.

When in times past the Romanes being troubled with warres, had let

passe the feast of _Parentalia_, they therefore supposed (that

the infernall Goddes being for the same cause angrie) there arose

stormes and pestilence, and that soules rising out of their graues,

did wander with pittifull complaintes about the graues, and by the

highway sides, and in the fieldes. This feaste endured by the space

of fiftéene dayes, in the whiche married women lay not with their

husbandes, neither those whiche were marriageable did marrie, and the

Images of their Goddes were couered. The soules of them that were

dead, when they came to the meate, they wandred about the graues, and

were fed (as they thought) with the banquet.

[Sidenote: Lemuria.]

[Sidenote: Ouid.]

In the moneth of May, there was holden a feast in the night time,

which at the beginning they called _Remuria_, and afterwardes

_Lemuria_. This did not differ much from the feaste called _Feralia_,

whiche was instituted to pacifie soules. Touching the originall of

them, and the rytes belonging therto, looke =Ouid= in his _Lib._5.

_Fastorum_. One who tooke on him to pacifie the soules, arose in the

night verie late, he went barefooted, and washed himselfe ouer with

fresh springing water, and then taking beanes whiche he had rolled in

his mouth, he threw them behinde his backe, and said, that with them

he did redéeme himselfe, and after beating on a péece of brasse, he

prayed the soules to depart from thence: which thing if they had done

nine times, they thought they had ended their holy seruice. These

were celebrated by the space of thrée dayes. The sacrifices which are

done for the infernall gods, are called _Inferiæ_.

We reade in =Lucan=, of the soules of =Sylla= and =Marius=, which

were purged by sacrifice. We shewed before how =Athanagoras=

commanded the bones which were digged vp in the entrie of his house

at _Athens_, to bee orderly buried againe. &c.

[Sidenote: Touching the Iewes behauiour.]

The auncient Iewes had an expresse commandement of God, not to

bee any thing moued with the miracles of false Prophets, and God

in plaine words forbad them, not to séeke counsel of dead bodies.

=Saule= in the beginning of his raigne, while he yet gaue himselfe

vnto godlinesse, vtterly destroyed all Coniurers and Witches. I doo

not remember that I haue euer heard or read, how the Iewes behaued

themselues when any spirits appeared vnto them: yet I doubt not but

that they are superstitious as well in these things, as in all others.

CHAP. V.

How Christian men ought to behaue themselues when they

see Spirites, and first that they ought to haue a good

courage, and to be stedfast in faith.

Howe Christian menne oughte to behaue themselues in this behalfe, it

is fully and amply declared in the holie Scriptures, in like manner

as all other things are, whiche appertaine vnto our saluation. To

wit, that first we ought to be of good courage without feare, being

assured and constante in true faith.

For if they be good Angels which shew themselues vnto vs, then are

they sent vnto vs from God, to a good ende and purpose. But if

they be wicked and euill, they can do vs no harme be they neuer so

desirous, excepte God giue them leaue thereto. If it be nothing but

a vaine imagination that we haue, or an idle sight obiected vnto our

eies, surely it is great follie to be any thing afraid. In déed it is

naturall vnto vs, to be amazed with feare when we sée suche things:

for very godly menne, as we read both in the olde and newe Testament,

were stricken with excéeding feare when they sawe good Angels, but

yet a man must pull vp his heart againe. When Christes Disciples

sawe their Maister walking vpon the water, and approching neare the

shippe, they thought they sawe a spirite, and they were astonished,

and cried out through feare. But the Lorde saide vnto them, be of

good comforte, it is I, be not afraide.

[Sidenote: _Luke_ .24.]

[Sidenote: _Matth._ 10.]

The like is reade in the foure and twentie Chapter of Saint Luke,

when he appeared vnto them after his resurrection, and sawe that they

were maruellously afraid. Matthew the 10. Feare not saithe Christ,

those whiche slay the bodie, but cannot kill the soule, but rather

stande in awe of him, who can cast both bodie and soule into hell

fire. The Diuell would like it well, if we would alwaies stand in

feare of him.

Be not dismaide, although thou heare some spirit stir and make a

noise, for in case hee rumble onely to make thée afraide, care not

for him, but lette him rumble so long as he will, for if he sée

thée without feare, hée will soone depart from thée. And if thou

thinke good, thou maiest boldly say vnto him, get thée hence with a

mischiefe thou wicked Diuell, thou hast nothing to do with me, who

haue sette my onely beléefe in Christ Iesu my Sauiour.

I am owner of this house, and not thou, vnto whome there is an other

place appointed. &c. If he perceiue yͭ there is no feare or dreade

of him, and that his bustling is not estéemed, he will not continue

long time. I will make this matter manifest with a similitude, which

is well knowne. There be certaine men, which if they thinke other men

stande in feare of them, they make wise to drawe their sworde, and

sometimes two they draw it, and strike the stones therewith, chafing

and swearing lustily: But if they knowe their aduersaries haue a good

courage, and that (if néede require) they will fight it out stoutly,

they will quickly put vp their sworde into their scabberde. In like

manner, if the Diuill sée thou art of a good stomacke, and well armed

with Gods worde, he will soone séeke after others whome he may mocke

with feare.

But if it please God to exercise thée by the Deuill for a certaine

time, as he did sometime =Iob=, thou must patiently suffer all things

which he laieth vppon thée, and that willingly for Gods commaundement

sake. And knowe thou well, that he cannot thus much hurt, neither thy

goods, nor bodie, nor soule, without the permissiō and sufferance of

Almightie God: if God giue him leaue to plague thy bodie, thinke with

thy selfe howe so euer it be done, that God hath so doone for thy

profitte and commoditie, who also sendeth gréeuous sicknesses vppon

other men, by other meanes & instruments, or else doth exercise them

with other kindes of calamities. Be therefore strong and constant

in faith, yet lette euery one beware of boldnesse, temeritie, and

headdie rashnesse.

[Sidenote: Christ hath conquered the diuel.]

[Sidenote: _Luke_ 11.]

[Sidenote: _Iohn_.12.16.]

Let it comforte thée, that thou knowest Christe hath conquired the

Deuill, as he himselfe teacheth in the eleuenth chapter of Luke, by

the example of a strong man at armes. In the 12.&.16. of Iohn he

saith: the Prince of this worlde shalbe cast out of the doores, that

is to say, out of the hearts of them which cleaue to the worde of

God, and are not in loue with the world, whereof he is prince and

ruler. For he hath power ouer such, which do gréedily loue the world.

[Sidenote: 1. _Iohn_ .3.]

In the first of =Iohn= the third chapter, it is saide: The sonne of

man appeared, that is, came into the world for that cause, that he

might destroy the workes of the diuel. There are many miracles in

the Gospell which shewe that Christ cast out diuels. Albeit God for

a time do suffer the diuel in many things, yet hath he appointed

him his bounds, which he may not passe. And he doth not suffer the

faithfull to be tempted any more of him than they are able to endure.

He giueth his grace plentuously vnto them, vpon whome he laieth great

afflictions.

[Sidenote: The diuel is conuersant among men.]

We ought not to maruel if spirits sometimes be séen or heard. For as

Saint =Peter= saith: Sathan raungeth euery where, in houses, fieldes,

water and fire: and yet he is not alwayes espied of men, neither can

he so bee, except God giue him leaue to shewe himselfe. In that that

we doe alwayes sée him (for he being of an inuisible nature, taketh

on him diuers shapes) or heare him, we haue to thanke the goodnesse

of almightie God: for otherwise we should not be in rest one moment

of time. But if sometime wicked spirits méete with vs in a visible

forme by the will of God, or do otherwise trouble and disquiet our

houses, we must not think therfore that they were neuer in house

before.

CHAP. VI.

It behoueth them which are vexed with spirites, to pray

especially, and to giue themselues to fasting, sobrietie,

watching, and vpright and godly liuing.

Now because good Angelles appeare vnto vs more sildome in this oure

time (for there is a verie greate difference of men liuing vnder the

newe Testament, from them that liue vnder the olde, vnto whom God

many and oftentimes sent his Angels) and that euill angels very often

appeare, we ought the rather to commit our selues more diligently to

the tuition of almightie God, both when we go to bed, and also when

we arise againe.

Our Sauiour amongst all other things, taught vs to pray to this

purpose: =Deliuer vs from euill=. And moreouer he saith in the 17.

Chapter of =Matthew=, that some kinde of diuels are not driuen

away by any other kinde of meanes than fasting and praying. As

touching those which suppose that diuels ought to be cast out with

coniurations, and execrable cursings, I will intreat in the end

of this my booke. Watch and pray, least ye fall into temptation.

=Matthew= 26. And in the 22. of =Luke=, Christ saith vnto =Peter=,

Sathan hath desired to sift you euen as corne, but I haue praied

that thy faith faile not. And euen at this present also he maketh

intercession for vs sitting at the right hand of his heauenly father.

The auncient Fathers in olde time, call vppon God in all their

daungers and troubles, whereof it were a néedlesse matter to auouch

many examples. It is also very profitable and good to craue the

prayers of the whole congregation, whensoeuer we are vexed with euill

spirites and vaine fantasies. For we know right well that the prayers

of the Church haue bene very profitable and effectuall vnto others,

and that the godly in their distresses haue euermore desired them.

It is Gods pleasure, that the faithfull should succour one an other

with their good prayers. Howbeit that the Saintes after their

departure from hence, should pray for vs, that we should in any wise

desire their prayers, surely there is no commandement of God, or any

example thereof in the holy scriptures.

[Sidenote: _Ephe._6.]

[Sidenote: 1. _Pet._5.]

Moreouer, the Apostles teach vs to withstand the craft and subtiltie

of the diuell by this meanes. Saint =Paule= to the Ephesians the 6.

Chapter, and =Peter= on his first Epistle and fifth Chapter saith: Be

ye sober and watche, for your aduersary the diuel, as a roaring lyon

walketh about, séeking whom he may deuoure: whome resist stedfast in

faith, &c.

[Sidenote: We must fight against the diuel with good life.]

When men are secure and negligent, wholly giuen vnto pleasures and

as it were drowned in surfetting, couetousnesse, adulterie, and such

other wickednesse, then hath the diuel place to shewe himselfe.

Wherefore we ought to giue our selues to watching, praying, fasting,

and godly liuing: we must heare the word of God often and gladly,

we must desire to reade and talke of him continually, that we may

thereby put from vs those diuellishe illusions and sightes.

If thou haue any publike office or charge, do it faithfully: restore

thy goods euil gotten, either vnto their true owners, or else imploy

them to some good and godly ende. If men care neither for God, nor

his word, it is no maruell if vaine sightes appeare vnto them. For

God suffereth such things to happen vnto them, to humble them and to

make them know themselues.

It is an horrible thing, that there are some which giue ouer

themselues to the diuel, because he should not torment them: they

ought rather to weigh with themselues, that if they so do, they shall

be perpetually tormented of euil spirits, except they truly repent

and turne againe to God.

CHAP. VII.

That spirits which vse to appeare, ought to be iustly

suspected: and that we may not talke with them, nor

enquire any thing of them.

[Sidenote: _Matth._ 1.]

We ought not without great cause to suspecte all Spirites, and other

apparitions. For albeit God doth vse the helpe and seruice of good

Angels, for the preseruation of his elect, yet notwithstanding in

these our dayes they appeare vnto vs very sildome. For things are

nowe farre otherwise since Christes comming into the worlde, than

they were before in auncient time. Although perchaunce thou thinke

thou haste séene a good Angell, yet doo not easily and vnaduisedly

giue him credite. If the euent of the matter declare afterward,

that it was a good Angell, which gaue thée notable warning of some

matter, or deliuered thée out of some great dangers: giue God thankes

that he hath dealt so fatherly and mercifully with thée, and hath

suche care ouer thée, and endeuour to frame thy selfe to his wil and

pleasure. But if thou sée an Angell which flattereth and speaketh

thée faire, suche a one of those are whiche craue thy helpe, (as

thou hast heard before) in no wise credite their wordes. Men which

blaunche and flatter with vs, are alwayes suspitious, why then should

not such spirites be suspected? Enter into no communication with such

spirites, neither aske them what thou must giue, or what thou must

doo, or what shall happen hereafter. Aske them not who they are, or

why they haue presented themselues to bee séene or heard. For it they

be good, they will like it well, that thou wilt heare nothing but the

world of God: but if they be wicked, they will endeuour to deceiue

thée with lying. When the Angell in the first Chapter of =Matthew=,

instructed =Ioseph= in a dreame, he by and by alleaged testimony

out of the prophet. If it be so, that we must not beléeue an Angell

comming from heauen, who can iustly blame vs, if we giue no credite

to spirits and suspitious dreames? Although Christ and his Apostles

had the full power to shew miracles, yet did they establish and

confirme their doctrine by the holie scriptures.

When Almightie God himselfe had enquired of =Adam= in Paradice,

touching the breaking of his Commaundement, and that he had layde the

fault vpon his wife =Eue=, and she had put it ouer to the Serpent,

which caused her to eate of the forbidden frute, God woulde not

demaund of the Serpent, that is, of the Diuell, (whiche had vsed him

as an instrument) why he had so done, for he knewe right well that he

was a lyer. Except =Eue= had talked with the Serpent, she had neuer

transgressed Gods Commandement.

If Spirites of their owne accorde woulde gladly tell vs many thinges:

yet wée must not giue eare vnto them, much lesse ought we to coniure

them to tell vs the truthe. God commaunded in his lawe, (as wée haue

oftentimes said before) that no man should enquire any thing of the

dead.

[Sidenote: God hath alwayes giuen vs teachers.]

God himselfe sent his faithfull seruants, the Prophets, Apostles,

Euangelists, and especially his onely begotten sonne Christ Iesu our

Lord and Sauiour into the worlde, by whome he truly and plentifully

taught his faithfull seruants what they ought to beléeue, to do,

to leaue vndon, and what kinde of worshipping did best please him,

with many other such things. By them he enformed vs concerning great

and waightie affaires, which should happen in his Churche, and in

kingdomes, euen vnto that blessed day wherein Christ shall iudge

the world, and shall call togither his generall Councell, and shall

pronounce finall sentence vppon them who haue done well or ill, and

wherein he shall make a diuision and separation betwéene the good and

euil.

Christ himselfe after his Resurrection did not immediately ascend

into heauen, but aboade a while on earth, appearing vnto his

Disciples and others, least we should at any time say: Who euer came

again to tell vs what estate is to be looked for in the other world?

[Sidenote: God hath preserued the scriptures.]

Moreouer, God among suche great and long persecutions, wherein many

profitable bookes haue perished, hath miraculously preserued the holy

Scriptures for our profite, euen vnto this day, and hereafter will

preserue them in despite of all impious and wicked men.

[Sidenote: God hath instituted the holy ministerie.]

[Sidenote: _Psalme._119.]

[Sidenote: _Iohn_.8.]

He hath also ordeyned the ministerie of the worde, that vnto the

ende of the worlde, there shoulde be some men, whiche bothe by

liuely voyce, and also by their writings, shoulde interprete his

worde, and enfourme others of his will and pleasure. His woord is a

shining lanterne, which shineth in this darke worlde, which is full

of errours, as we reade Psalm.119. And our sauiour saith in the eight

chapter of Saint _Iohn_, that he is the light of the world, whome if

any man follow, he walketh not in darkenesse.

This standeth as a sure grounde: wherefore no other reuelations are

to be looked for, neither by myracles from Heauen, nor by wandring

spirites or soules, as the common people misterme them. But lette

vs imagine, that they are the wandring spirites of deade bodies,

then is it necessarie, that they be the soules, either of faithfull

men, or of infidels. If they be the soules of the faithfull, they

wil say with God the father concerning his sonne Christe Iesus,

_Heare him_. But if they be the soules of Infidels and of wicked

men, who I pray you, will vouchsafe to heare them, or beléeue any

thing they say? Moreouer those things whiche these counterfeite

soules doo speake, eyther agrée with the holy Scriptures, or else

are contrary vnto them. If they are agréeable, then are they to be

receiued, not because spirits speake them, but because they are

comprysed in the word of God. But in case they are repugnant to the

woorde of God, they ought in no wise to be receiued, albeit an Angell

from Heauen vtter them. Thou wilt not beléeue a man of thy familiar

acquaintaunce, otherwise worthy of credite, who sounde of bodie and

soule, nowe liueth togither with thée, if hée affirme any thing which

thou knowest to be contrary to the holy Scriptures: why them wouldest

thou beléeue a spirite which thou doest not knowe? In ciuill causes

the euidence or witnesse or dead men is reiected, why then in causes

of religion shuld we giue care to the testimonie of runagate and

wandring spirites.

It is no harde or difficulte matter for the Lorde oure God to sende

his Angels vnto vs, whome otherwise hée vseth for our profite, and by

them to instructe vs in the faith: but it hath pleased him to appoint

the matter otherwise.

[Sidenote: _Acts_ .10.]

Wée reade in the tenth chapter of the Actes, that by an Angell he

commaunded =Cornelius= to sende for =Peter=, that he might instruct

him in the faith. He mighte haue commaunded the Angell to teache

=Cornelius=, but he followed an orderly meanes. It shal be best for

vs therfore to stand to the holy Scriptures simply, and that all

appearing of spirites, as also all dreames and reuelations be tried

by the holy Scriptures, as vpon a touchstone, and so to admit nothing

but that which is set foorth in the holy Scriptures: for except we go

thus warely to worke, there is greate daunger least wee bée deceiued.

If the auncient Fathers had so doone, they had not estrayed so farre

from the Apostles simplicitie.

[Sidenote: S. Augustines counsell.]

[Sidenote: Scripture to be only beloued.]

S. =Augustine= in his third booke and .6. chapter, writing againste

the letters of =Petilianus= saieth thus: If concerning Christe, or

any other thing, whiche appartayneth to faith and euerlasting life,

(I will not say, we: for comparing with him that said: Albeit that

wée) but simply, whereas he going on, sayd: If an Angell from Heauen

shall teache you any thing besides that whiche you haue receiued in

Scriptures conteining the law and the Gospel, bée he accursed.

[Sidenote: Chrisostomes aduise.]

S. =Chrisostom= vnto the Epistle to the Galathians the firste

chapter: =Abraham= (saith he) when he was desired to send Lazarus,

said: They haue =Moises= and the prophets, if they will not heare

them, they will not giue care vnto them which rise vp from the

dead. And when he bring in Christ vttering these words, he sheweth

howe he woulde haue the holy scriptures more worthy of credite

than any raised from the dead. S. =Paule= (when I name =Paule=, I

name likewise Christ, for he stirred vp his mind) preferreth the

Scriptures before Angels descending from Heauen, and that for very

iust cause. For albeit Angels are great, yet are they seruants and

ministers. For all holy scriptures were not commaunded to be written

and sent vnto vs by seruants, but by almightie God yͤ Lord of all

things. Thus write these two holy fathers.

[Sidenote: All things necessarie to saluation are cōteined in the

scriptures.]

What things soeuer are necessarie for vs to know, are conteined

in the holy scriptures: those things which are not expressed in

them, we must not curiously enquire of, as things profitable for

our saluation. Who will therefore say against the commaundement of

God, that these things are to be sought and learned of dead men,

and by diuellish visions? These things which are secret and hidden,

we shall throughly sée when we come to eternall life. May not God,

if we be not content with his holy word, say that vnto vs, which

sometimes he spake by the mouth of =Helias= vnto the messengers

of king =Ochosias=. Is there no God in _Israell_, that you now go

to =Accaron= to aske counsell of Belzebub? Yea =Thomas Aquinas=

denieth that diuels are to be heard, whiche deceiue simple menne,

feyning themselues to be the soules of dead men: and by that coloure

especially terrifie menne, whiche sometimes also happened vnto the

Gentiles.

[Sidenote: Hierom.]

If it were certaine and sure that the Diuell coulde not appeare and

deceiue menne, and also shewe greate and straunge miracles, then

perchaunce some men would thinke that we shoulde giue care vnto such

Spirites: but nowe we sée the contrary happen. An euill spirite

cloaketh his erroures vnder the coloure of diuine seruice, and vnder

the pretence of religiō, he endeuoureth to ouerthrow religion. For

as S. =Hierome= saith, the diuell sheweth not himselfe with all his

deceits, that he may be knowne what he is. And therefore it behoueth

vs to be very circumspect and warie.

[Sidenote: Miracles are seales of the word.]

Moreouer, miracles are onely testimonies and seales of the word,

neither may any thing be approued by them, which is repugnant to the

word of God. All miracles which lead vs away from our Creator vnto

creatures, and do attribute that vnto our workes, which is onely due

vnto the merites of Christ: and to be short, all those which induce

vs any wayes into errour, are to be eschued. If we must néeds beléeue

these appearing soules, no man can be assured of his estate: for new

things should be continually deuised, as we sée plainly it happened

in the olde time. Therefore we must let passe all maner of spirits,

and embrace true religion, and therein constantly abide.

CHAP. VIII.

Testimonies out of holie Scripture, and one example

whereby it is prooued, that such kinde of apparitions

are not to be credited, and that we ought to bee verie

circumspect in them.

That wee ought not by and by to beléeue all thinges which we heare,

not onely experience and many common Prouerbes, but also the holy

Scriptures teach vs, especially in cases concerning our saluation,

touching the which thing, we will alledge only a fewe places and

examples.

[Sidenote: _Mat._10.]

[Sidenote: _Mat._24.]

[Sidenote: 1._Tim._4.]

[Sidenote: 2._Thess._2.]

[Sidenote: 1. _Iohn_ .4.]

[Sidenote: The holy virgin did not by & by beleeue the appearing of

the Angell.]

When Christ first sent abroad his Disciples to preach the Gospell, he

said vnto them, =Matthew= 10. Be yée wise as Serpents, and simple as

Doues, beware of men: howe much more than ought we to take heede of

diuels? Christ prophecieth in the 24. of =Matthew=, that many false

teachers shall come in the latter daies, and shall shewe straunge

myracles to confirme their erroures, and therefore hée commaundeth

the faithfull, to be héedefull and circumspect, and not without cause

hée addeth: Beholde I haue tolde you before. Sainte =Paule= to the

Galathians the firste Chapter, saith in greate earnest vnto them,

that if an Angell come from Heauen, and preache vnto them any other

Gospell, hée shoulde be accursed. Euen so, if at this time spirites

appeare, and doe vtter any thinge repugnant to the Doctrine of the

Apostles and Prophets, they are to be reiected. The Apostle in his

firste Epistle and fourth Chapter to Timothie, dothe prophecie of

false teachers whiche shoulde come, and saithe, the spirit speaketh

euidently, that in the latter times some shall departe from the

faithe, and shall giue héede vnto spirits of errour and doctrines

of Deuils, whiche speake lies through hipocrisie, and haue their

consciences burned with an hote yron, forbidding to marrie, and

commaunding to absteyne from meates which God hath created to be

receiued with gyuing thankes of them whiche beléeue, and knowe the

truth. &c. By the worde (spirite) are vnderstoode false teachers,

whiche vaunt themselues of the spirite of God: But what cause is

there, why it may not be vnderstoode of suche wandring spirites,

which haue induced men to take in hande many things? In the seconde

Epistle to the Thessalonians, and the seconde Chapter, when certaine

affirmed the latter daye to be presente at hande, =Paule= foretelleth

them, that there shall be a defection, and that Antichrist shall

first come, saying: Nowe we beséech you brethren by the comming of

our Lorde Iesus Christe, by our assembling vnto him, that yée be not

sodenly moued from your intent, nor troubled, neither by spirits,

nor by word, nor by letter, as it were from vs, as though the day

of Christ were at hande. Let no man deceiue you by any meanes.

&c. Whiche wordes truly in my iudgement may also be verie aptly

vnderstood of those wandering spirites. Saint =Iohn= saith in his

first Epistle and fourth Chapter: Dearly beloued, beléeue not euery

spirit, but trie the spirits whether they are of God: for many false

prophettes are gone out into the world. Hereby shall ye knowe the

spirit of God. Euery spirit that confesseth that Iesus Christ is

come in the flesh, is of God, and euery spirite whiche confesseth

not, that Iesus Christ is come in the flesh, is not of God. &c.

Here he speaketh not of spirites which falsly affirme themselues to

be mens soules, but of those teachers whiche boaste of themselues

that they haue the spirite of God. But in case we must not beleeue

them being aliue, much lesse ought we to credite them when they

are dead. And albeit that neyther Christe nor his Apostles, had so

diligently giuen vs warning, not to suffer our selues to be seduced

with myracles, and with the talke of spirits, yet notwithstanding,

daily experience teacheth vs to bee circumspect and warie in these

cases. For assoone as false teachers sée that they haue no testimonie

of Scripture to defende themselues withall, by and by they turne

themselues to spirites and visions, whereby they may confirme their

doctrine, which thing hath opened a large windowe to many errors. To

what inconuenience ambition, couetousnesse and enuie, hath brought

many of the Clergie, it is both well knowne by many examples, and it

hath also as it were by the way bene before declared. Haue not the

orders of Monkes striued amongest themselues for the preheminence?

haue not they inuented newe miracles? haue they not counterfeited

gods, pilgrimages, saintes and spirits? The holy Virgin is a famous

and notable example, that we shuld not rashly beléeue euery spirit.

For at what time yͤ Angell =Gabriel= appeared vnto her in a visible

shape, and saluted her, shewing her before of yͤ incarnatiō of the

sonne of God, she thought with her selfe, what maner of saluation

that should be, how this thing could come to passe, séeing shée had

knowne no man. Then at the last being enformed of the meanes by the

Angell, she said: Beholde the handmayd of the Lord, be it vnto me

according to thy word. Why then should we beléeue euery spirite,

especially those which teach things quite contrary to the word of God.

CHAP. IX.

After what sort the faithful in the primitiue Church,

vsed themselues when they met with spirits.

I haue declared out of the word of God how good and godly men ought

to behaue themselues, when soeuer any spirites appeare vnto them. And

truly the auncient Christians behaued themselues after this sort.

For they were couragious and without feare, they gaue themselues to

godlinesse, and all good workes, they diligently auoyded all things

which were displeasing vnto God: and they were also very circumspect,

not to attribute too much vnto spirits and visions.

[Sidenote: The signe of the Crosse.]

[Sidenote: Tertullian.]

[Sidenote: Hierome.]

[Sidenote: Origen. &c.]

[Sidenote: Athanasius.]

It was a common custom amongst them, to blesse themselues with the

signe of the Crosse, when they mette with these things, which many

also vse at this day. =Tertullian= writeth in his booke _De corona

militis_, that the auncient Christians did many times marke their

foreheades with the signe of the Crosse. S. =Hierom= exhorteth

=Demetriades=, that he often crosse his foreheade, least that

the destroyer of _Egipt_ finde any place therein. =Origen= also,

=Epiphanius=, =Chrisostome=, and =Augustine=, write many thinges of

the vertue of the holie Crosse. S. =Athanasius= writeth in his booke

_De Humanitate verbi, eiusque corporali aduentu_. _Fol._67. In times

past (saith he) the diuels by vaine shewes, and mockerie, ensnared

men, abiding somtimes in wels, sometime in riuers, in stones,

and woods, and so by craftie deceytes, brought vnwise men into

sottishnesse. But nowe since Gods word hath appeared vnto vs, suche

sightes and vaine fantasies haue surceased. Fol. 56. and 72. and in

other places also he handleth the same matter.

=Lactantius= writeth of the same in his fourth booke _Diuinarum

Institutionum_ 26. Chapter, and also throughout the 27. Chapter. He

saith that the diuel can haue no accesse vnto those, nor any wayes

hurt them, which signe their foreheads with the Crosse. He addeth

moreouer, that the Christians vsed this ceremonie in old time, in

casting out diuels and healing diseases.

[Sidenote: Whether the bare signe of the Crosse haue anie force.]

Not for that they ascribed such efficacie and force to the externall

signe of the Crosse, (for that were superstitious) but vnto the

Crosse, that is, to the merites of Christe, whose worthinesse and

excellencie, they called withall to their remembrance. Touching

the holy Apostles, or Apostolike Churches, we reade not, that they

euer vsed the signe of the Crosse, in expelling diuels, in curing

diseases, or in any other thing. God spared the Iewes in _Egipt_,

whiche marked the doore postes with the bloude of the Lambe: not that

Lambes bloude is able to deliuer men from death, but it was a figure

of the bloud and passion of Christ Iesus. And the Iewes sprinkled

not bloud of their owne good deuotion, as they terme it, but by the

commandement of God. The holy Fathers by the ceremonie that they

signed themselues with the Crosse, ment to testifie their confidence

in the crosse, that is, in the death of Christ Iesus, which

abandoneth all euill and mischiefe. The Diuell neuer a whit feareth

the Crosse, wherewith we signe our selues, nor yet those pieces and

fragments of Christes Crosse, which are shewed for reliques, but he

trembleth at the power and force of Christs death, by the which he

was conquered and ouerthrowne. If any man attribute too much vnto

ceremonies, he cannot be excused from superstition, which worthily

deserueth blame.

[Sidenote: Coniurations against diuels.]

We read more in the auncient writers, that they vsed exorcismes, or

coniurations in the primatiue Churche against diuels.

[Sidenote: Tertullian.]

You may read in =Tertullian= in his booke _De anima_, that vncleane

spirits haue oftentimes deceiued men, haue taken on them the persons

of others, and haue fained themselues to be the soules of dead men,

that men should not beléeue that all soules descended into Hell (what

is to be vnderstood by the word Hell, I haue shewed before) and so to

bring the beléefe of the latter iudgement of the resurrection of the

dead, into doubt and question.

Moreouer, we reade that the olde Fathers haue cast diuels out of

men, and out of such places wherein by their rumbling, they haue put

many in horrible feare. Such an historie of Saint =Iohn= in =Abdias

Babylonius=, for the holy Apostles, and many godly men after them,

were endued with this grace from God, that they could cast out

vnclean spirits: which gift continued a long season in the Church, to

the great profit of the faithfull, but afterwards it ceased as other

miracles did also. It maketh vnto this purpose, that =Tertullian=

writeth in his =Apologetico=, =Fol.= 858. and 159.

Thus we haue sufficiently séene after what sort the holy Fathers and

auncient christians behaued themselues when any spirits appeared vnto

them.

CHAP. X.

That sundrie kindes of superstition haue crept in,

whereby men haue attempted to driue away spirits.

[Sidenote: 2._Thess._2.]

[Sidenote: 1._Iohn_.4.]

In proces of time, superstitions encreased more & more. =Paule=

complaineth, that in his time Antichrist beganne to practise his

ministerie of iniquitie, that many opinions and sects beganne to

spring vp. Saint =Iohn= writeth, that in his time, there were many

Antichristes. What maruel is it then, if afterwards, yea and that

verie quickly, diuers errours croape into the Churche, and multiplyed

excéedingly?

[Sidenote: Augustine.]

Sainte =Augustine= in his 22. booke _De ciuitate Dei_, and eighte

Chapter, after that hee hadde recited certaine miracles, whiche were

therefore shewed that men might beléeue in Christ, he setteth foorthe

this historie. =Hesperius= a man of good worshippe and calling

amongest vs, hath a piece of land in the territorie of _Fussalum_

called _Cubedi_, in the which, perceiuing by the languishing of his

cattell and seruauntes, that his house was infected with the force

and rage of euill spirites, he desired our fellow Priestes, (I being

then absent,) that some one of them would take the paines to go

thither, that the spirit by his good praiers might giue place: one

of them went thither, and there offred the sacrifice of the bodie of

Christ, praying very earnestly, that the same disquieting of spirites

might cease, and by and by God had compassion, and it ceased. He had

giuen him of a friend of his, some parte of holy lande brought from

Hierusalem, where Christ being buried, rose againe the third day:

that earth he hung vp in his chamber, least any euill might happē

vnto him. But when his house was deliuered frō that trouble, he

deuiseth with himselfe what he might do with the saide earth, which

for reuerence sake, he would not kéepe any longer in his chamber.

&c. Héereby it is manifest, that superstition began immediatly, and

(as it hapneth alwaies) grewe bigger with great increase, as if one

shoulde roll foorthe snowe clodded togither, or as when huge lumpes

of snowe begin to fall down from the _Alpes_, all things on euery

side are filled with snowe. Shortly after menne began to praye,

and offer sacrifice for dead mennes soules, yea and that with a

good intention, as it may euidently appeare in many of the auncient

fathers.

Afterwards when Bishops and parish Priests, did not onely not correct

olde superstitions, but also vppon a good meaning increase them, at

the last they grew to an infinite number. For when spirits appeared,

men called not vpon God through Christ only, but also vpon Saints,

forgetting that which S. =Paule= saith to the Romanes the tenth. (For

I wil let passe at this time all other arguments,) how shall they

call vpon him in whom they haue not beléeued? The Papists themselues

cannot deny, but that we must beléeue onely in God, and therefore he

onely is to be worshipped through his sonne.

[Sidenote: The Aue Marie is no praier.]

[Sidenote: _Ephe._1.]

[Sidenote: _Iohn_.2.]

[Sidenote: 1. _Timo._ 2.]

Some write that it is a soueraign remedie to driue away diuels, if

we pray _Aue Maria_. Where by the way is to bee noted, that the

same salutation of the Angell is no prayer, but onely a gréeting,

and historicall narration, to witte, howe the Archangell =Gabriell=

tolde the Virgin =Mary= before of the Incarnation of Christ. But I

pray thée weigh the sense of the words, and whether though wilt or

no, thou must néedes say that these words conteine in them neither

asking, nor thankesgiuing, which are the parts of prayer. When the

Angell came vnto her, he saluted her, saying: χαῖρει, _i.

salue_, that is, God spéede, or reioyce (for as =Festus= saith,

the Gréeke and the Latin word haue one signification.) Then he

addeth further, full of grace, which is to be vnderstood passiuely,

(as they terme it in the schooles) for because God bestowed his

grace vpon her: for so the Angell himselfe expoundeth it, when he

saith afterwardes, that she had founde grace, that is, that God

is mercifull and louing towardes her. Those words may not be so

vnderstoode, as if she were the fountaine of grace (as some haue

expounded it) and that she hath grace of her selfe, and bestoweth it

vpon such as call vppon her, or speake vnto her with the salutation

of the Angell. For neyther the Gréeke worde, nor any other places of

the Scriptures admit this sense. The Apostle saieth to the Ephesians

the first Chapter, that God hath made vs his faithfull seruants,

deare by his grace through his beloued, that is, through Iesus

Christ. In the which saying, the same word is put, which the Angell

vsed in saluting the holy Virgine. It is written in the first Chapter

of saint =Iohns= Gospell in plaine wordes, that =Iohn Baptist= bare

witnesse of Christ with a loude voyce, and saide, that we all haue

receiued of his fulnesse, grace for grace. For the lawe was giuen by

=Moses=, but grace and truth sprang vp by Christ. Many other suche

places I omit for breuities sake. The Virgin =Mary= her selfe saith,

the Lord hath done maruellous things vnto me. She setteth foorth the

grace of God, giuen vnto her from God, without any of her deserts.

For he neuer bestowed greater grace on any woman. And there is a

very great difference betwéen him that conferreth grace, and them

which receiue or obtaine grace. Grace is only to be sought at his

hands, who giueth grace, and not of them which themselues receiue

grace. A fewe yeares past, all men besought the Virgin for helpe,

hoping for more grace and succour of her than of Christ himselfe. The

Angell addeth further: Blessed art thou amongst women, that is, God

hath conferred more grace vnto thée, than vnto any other woman. The

words which are ioyned herevnto, Blessed is the frute of thy wombe,

are not the words of the Angell, but of her cousin =Elizabeth=, who

also saluted her. Vnto these words some religious men added, Iesus

Christ, Amen. Therefore the Angell vttered not all those words of the

=Aue Marie= (as it may manifestly be gathered out of the very text

of Saint =Luke=, Chapter 1.) not because we deny these words to be

good and holy, for the text saith of =Elizabeth=, that she was full

of the holy ghost: but that which the Angell spake not, is not to

be attributed vnto her. You shall not finde in any allowed Authors,

that in the time of the Apostles and many dayes after, this greeting

was accounted as a prayer, or that any godly men did salute, and

call vpon the holy Virgin. Which thing I write not, because I would

bereaue the holy Virgin of hir honor, but least that against hir

will, we giue hir that honour which is only due to God the Father,

and to his sonne Iesu Christ. For he is our onely mediatour and

redéemer. 1. Timoth. 2. Otherwise the =Aue Marie=, and other such

places of holy Scripture full of consolation and comfort, touching

the humanitie of Christ, his punishment, death, and merites, are to

be often read, and diligentely considered: neither are the Scriptures

to be pulled out of the handes of the lay people, in whiche they

may sée all these things with their owne eyes. Indéede I denie not

but Spirites haue many times vanished away vpon the saying of =Aue

Marie=, but it was so doone, that men might therby be confirmed in

their superstition.

[Sidenote: Holy Water.]

But these men procéeding further, did coniure or consecrate water

with certain peculiar ceremonies, and kept it in vessels in their

churches, houses and elsewhere: amongest many other vertues,

ascribing this force vnto it, that it chaseth away spirites, and

vaine sights. They also consecrated saulte, and taught, that whether

soeuer it were cast, it draue away spirites, and all deceites of

the diuil, yea and the diuel himselfe also. Moreouer, they coniured

with certain cerimonies and words, candles, palme, herbes, and other

creatures, to driue away fantasies (as they terme them.) They laide

these and such like things, as also the relikes of Saintes, in those

places wheras Spirits had bin séene or heard. They also bare men

in hande, that greate belles and sancebelles by their noise fraied

spirites out of the ayre. All these things are founde more at large

in the Papists bookes whiche are written of the consecration of suche

things, and are publikely extant. If belles be roong on S. =Iohns=

day, or S. =Agathes= day, they say it is a most excellēt remedie

against spirits. Some vsed to burne a bundell of consecrated herbes,

that with the smoke therof they might chase away diuels. Many haue

their peculiar and straunge blessings against spirites. There haue

bene also many holy rites instituted by the commaundement of wandring

soules, as Masses for the dead, vigils, prayers, and tweluemonths

minds: as though the soules of godly men, being deliuered from all

trouble, were not immediately translated into eternall rest. And it

is also plaine by reading the Poets and Historiographers, that the

Gentiles had their sacrifices for the dead, as their rites called

=Nouendialia=, which were obserued the ninth day, and their yearely

feastes. &c. Howbeit those counterfait ghostes craued nothing so

earnestly, as that many Masses might be sung for their sakes, for

they bare men in hand, that those had great and maruellous force to

redéeme them out of Purgatorie.

[Sidenote: The order of Cistertians.]

[Sidenote: Exorcists.]

=Iohn Tritenhemius= writeth in his Cronicles of the Monasterie of

=Hirsgauium=, about the yeare of our Lorde 1098. =Henricus= the

fourth then being Emperour, that at such time as the order of the

=Cistertians= first began, there appeared many dayes and nights, not

far from the citie of _Wormes_, great troupes of horsmen and footmen,

as if they were now going foorth to battail, running now here & now

there in troupes, and that about .ix. of the clock at night they

returned again to the hill nere at hand, out of yͤ which they vsed

to come forth. At last a certaine Monke of the Abbey of _Limpurge_,

which stood not far from yͤ hil whence they issued, associating

certain other vnto him, came on a certain night to yͤ place of the

hil, & blessing himselfe with yͤ signe of yͤ holy Crosse, adiured

them in the name of the holy and vnseparable Trinitie, as they came

out of the hil, to declare vnto him who they were: vnto whom one of

the company made answer: we are (quoth he) no vain things, neither

yet liuing souldiers, but yͤ soules of earthly men, seruing in this

world vnder our prince, who not lōg since was slain in this place.

The armour, furniture, & horses, which were vnto vs instruments of

sinne while we liued, are euen now after our death, certaine signes

and tokens of tormentes. Whatsoeuer ye sée about vs, is all firie

vnto vs, although you nothing discerne our fire. When the Monkes

enquired whether they might be holpen by men, the spirit answered: we

may (saith he) be holpen by fasting and praiers: but chiefly by the

oblation of the bodie and blood of Christ, which thing we beséech you

do for vs. Assoone as he had so saide, all the whole rout of spirits

cried thrée times with one voyce: pray for vs, pray for vs, pray for

vs. And sodeinly withal, they séemed to be all resolued into fire,

yea and the hill it self, as if it had bin on fire, cast forth as it

were a great crashing and rushing of trées. They had in Churches a

peculiar order of them whom they called =Exorcists=, or Coniurers,

whose dutie was to coniure and driue away diuels, but they were not

so endued with that gifte, as the auncient Christians were, and

therfore they did but vaunt & boast of themselues.

Afterwards certaine Monkes and Priests well séen in Magicall sciences

(for they were neuer without such trim men) tooke vpon them to

coniure and driue away euill spirits out of houses into woods &

desart places. They wroght maruellous and straunge things, and they

said that a spirit in the name of Saints, and by the vertue of their

coniuring and characters, was constrained to giue place whether he

would or not. Indéede the diuel giueth place, but he doth it as

enemies doo, which by flying chuse a more fit place to fight in, or

more apte to embushe themselues. That which Sathan doth, he doth it

willingly and of his owne accorde, that he might withdrawe men from

trusting in God onely, and driue them headlong into Idolatrie. Christ

and his Disciples cast out diuels, but they were loth and vnwilling

to depart. Moreouer they vsed to hang Saint =Iohns= Gospell about

their neckes, and carried about with them hallowed waxe inclosed in

a purse, which they call an _Agnus Dei_, There are certaine bookes

abroade, especially one written by =Iacobus de Clusa=, a Carthusian,

concerning the appearing of soules separated from their bodies,

wherein amongst other things we reade, after what sort men should

prepare themselues, when any spirits appeare, howe they shall behaue

themselues in comming to them, in departing from them, in the place

where they appeare, and what questions are to be proposed vnto them:

touching which things I spake before, in the second part of this

Booke and second Chapter, where if you list you may finde them.

I haue heard men which haue confessed themselues to haue bene so

superstitious, that when the priest lifted vp the host (as they call

it) in saying masse, they woulde presently wipe their face with their

hands, because they were perswaded, that it was good to stop all

spirits from méeting with them in a visible forme.

But tell mée I pray thée whosoeuer thou art whiche doest so, by what

places of Scripture canst thou confirme those ceremonies? Where doth

Christ and his Disciples teach vs to expell the diuell (which is a

spirit, and therefore without any bodie) by bodily things? shewe

but one example, that they haue cast forth the diuel by this way or

means. If you bring out of the bookes of =Tobie=, that the heart

and liuer of the fish being laide on the coales, droue away the

diuel with the smell, we say that the same booke is not accounted

amongst the Canonicall scriptures: and moreouer that the same diuel

was rather vanquished by the praiers of =Tobias= and his wife, than

by any fumigation. Did Christ ordaine the holy Supper to this ende,

that thereby diuels should be cast out? Albeit that an euil spirit

doo faine to giue place, because of these things, yet he bringeth to

passe in the meane season, that superstition is more déeply rooted in

the hearts of men.

CHAP. XI.

That spirites are not to bee driuen away by cursing and

banning.

[Sidenote: _Rom._ 8.]

Here I cannot ouerpasse, that certaine doo vainly persuade

themselues, that spirites may easily be driuen away with cursing and

banning, for that (as they say) spirits approach neare vnto such as

pray, and do more egerly disturbe and vex them. Our Lord Iesus Christ

who can best tell how we should fight against the craft and subtiltie

of the diuel, teacheth vs in many places to pray continually, he

biddeth vs to pray in yͤ Lords praier, that we may be deliuered

from euil, calling Sathan by the figure κατά ἑζοχήν:

Euil it selfe, because he excelleth therein. Nothing can be more

acceptable and pleasing to the diuel, than when any man vseth cursing

and banning. He feineth that he is hereby driuen away, but in the

meane season he créepeth inuisibly into their bosomes. If you list ye

may driue away the diuel, in saying that he hath no place with you,

but his place is in Hell, and that he hath nothing to do with those

which put their only trust and confidence in Christ Iesus. For in

the eight Chapter to the Romanes in the beginning, it is said: Now

there is no condemnation vnto them, that are grafted in Christ Iesu,

who walke not according to the flesh, but according to the spirit. A

man may commaund the diuel to depart from him without any cursing or

banning. And that is also to be blamed, that certaine wicked and rash

men talke very beastly, and filthily with spirits, if they appeare at

any time vnto them.

Some others, when spirits appeare vnto them, will by and by set on

them, and driue thē away with naked swords: and sometimes throw them

out of the windowes, not considering with themselues, that spirites

are nothing hurt with weapons. In the Grecian histories we reade,

that a certaine _Lacedemonian_ passing by a sepulchre in the night

season, when a spirit séemed to appeare vnto him, ranne towards it

thinking to run it through with his speare: saying: Whither fliest

thou, O thou soule which shalt twice die? Surely it is praise worthie

when a men méeting with a spirit is not afraid, but yet boldnesse

and rashnesse cannot be commended. If thy enemy, albeit he be very

weake be not to be despised, much lesse ought an enemy so mightie

and so craftie, to be neglected. There haue bene some who when they

would haue striken a spirit with their sworde, haue thought they haue

striken the featherbed, the diuel so mocked them. Others supposing

they had throwne a spirit out of the window, by and by thought they

heard shingles falling and ratling amongst the trées.

It is reported that there haue bin some, who supposing with their

weapons to hurt spirits, haue wounded themselues, for their armes

and other members of their bodie haue neuer serued them after. We

must not vse a materiall sword against spirits and vaine shewes

(for it profiteth nothing) but we must vse the sword of the spirit.

They which will strike spirits and ghosts with a sword, indéed

σκιαμαχουσι, that is, fight with their owne shadow. In the booke of

=Iobe= the diuel is signified by =Leuiathan=, which careth not for

the speare, for he appeareth in diuers shapes, and cannot be put

to flight with pikes. The diuel is a spirit, he hath not bones and

flesh, but he only taketh on him a shape for a time. But in case

spirits which haue bodies do wander (that is, coniurers, priests,

whores, & whoremongers, which faine themselues to be spirites) there

can be no better coniuration inuented, than to bang them well with

a cudgell. For thou shalt not so much preuaile with these kindes of

diuels with words as with stripes.

Hitherto I haue shewed howe they ought to behaue themselues which

méete with spirits. As touching them which neuer heard or sawe any

thing (for there bee many which neuer chaunced on such things) let

them be thankful vnto God for so great a benefit, let them not be

rashe and bolde, nor desirous to sée such things, but rather let them

pray vnto God for them which are vexed with such euils. Let them not

doo, as they many times vse which were neuer greatly sicke: for they

féele not other mens griefes, and therefore they thinke they are

litle sicke, or that they counterfeit their sicknesse, vntill such

time as they themselues fall into some great and daungerous disease:

euen so God can cause them to sée spirites, which neuer sawe any

before, that afterwards they may be the more touched with other mens

griefes, and diligently pray for them.

CHAP. XII.

After what sort we ought to behaue our selues, when we

heare straunge crackes, or when other forewarnings happen.

But nowe as concerning other matters, as in case any straunge crackes

and noyses be heard, or any rare and maruellous things happen before

the alteration of kingdomes (which we speake of before) what shall

we then doo? Surely we must not attribute too much vnto such things,

for they sometimes, yea and most commonly chaunce by the deceit of

the diuell, who hath a great pleasure to haue men muse night and

day on such matters, and to imagine before their eyes and mindes

many horrible things, that thereby they may fall into some gréeuous

sicknesse, and neuer be at rest. When such things happen indéed,

they ought to put vs in minde, that we casting from vs all these

things which displease God, should wholly consecrate our selues vnto

God, and so frame our selues, that at what houre soeuer he come, and

please to call vs out of this life, we should be readie for him euen

as he himselfe teacheth vs, and also endure patiently all vnfortunate

chances, how many soeuer happen vnto vs, knowing that they come not

by chance, but by the prouidence of God.

[Sidenote: Plutarches Christian opinion.]

=Plutarch=, albeit he be an Heathen writer, is of a sounde iudgement

(as me séemeth) concerning Monsters and wonders. For writing of

=Alexander= the great, in his booke _De vitis_, he saith; that there

happened certaine prognostications before his death, which sometimes

=Alexander= cared not for, but contemned them, and contrariwise,

sometimes he tooke smal and trifling things, as signes of euil lucke.

[Sidenote: Valerius Maximus.]

He addeth further, how dangerous a thing it is, to despise tokens and

signes sent from God vnto men, and on the other side, how pernitious

and hurtfull it is to be afraid of euery trifle, for as in all other

things, so is there a measure to be obserued herein. The same opinion

is he of, touching other wonders and miracles. For ye may reade in

the life of =Camillus=, that when he being Captain, had taken and

destroyed the _Veians_, he made a solemne vow, to translate the

Image of =Iuno= vnto _Rome_. And therefore he commaunded certain

men to take vp the Image: he offered sacrifice vnto the Goddesse,

and besought her that she would vouchsafe to follow him, and to be

fauourable vnto the Romanes, as other Goddes were which now dwelt at

_Rome_. The Image made him answere that she would goe with him. He

also writeth, that those men which noted and recorded these things,

report other such straunge matters, as that Images did sweate, that

they gaue great grones, that they turned away their faces, or hanged

down their heads: he saieth, that men whiche liued before his time,

gathered many suche examples togither, and that he himselfe hath

heard many maruellous things of men liuing in his time, which were

not by and by to be neglected and contemned: and yet mans infirmitie

is such, that it cannot attribute either too much or too little, vnto

those things without great daunger, for men obserue no measure, but

are either too superstitious and attribute ouer much to such matters,

or else do vtterly reiect and contemne them. And therefore the safest

way is, to be aduised, and to kéepe a meane in suche affaires.

=Valerius Maximus= confesseth in his first booke, that the very

Gentils themselues had many miracles and wonders happening among them

in great suspition, and that not without iust cause. True wonders

ought to stir vs vp from sléepe. A couragious horse goeth well inough

of his owne accorde, and yet if you do but make signe vnto him with a

wande, or put spurre vnto him, he will be more readier and quicker.

Euen so must we go in the way that leadeth vnto heauen so long as we

liue, but in case we sée any foretokens, or some great alteration

séeme to hang ouer vs, we ought to bee the more stirred vp, to giue

our selues to praier, and to exercise godlinesse. The Gentiles if at

any time such forewarnings were shewed vnto them from heauen, did

institute certaine solemne praiers and processions to pacifie their

Gods: how much rather ought all Christian Princes and Magistrates,

Doctors and Preachers of our time, to bend themselues wholly herein,

when so euer plagues hang ouer our heads, that all men generally and

particularly shewe forth true repentance?

[Sidenote: The conclusion.]

Hitherto (I trust) we haue sufficiently shewed what we may thinke,

concerning visions and appearing of spirites, and other straunge

things which haue great affinitie and likenesse vnto them. And that

in times past, Doctors wrote and taught farre otherwise concerning

them, than the very truth it selfe was, we haue also shewed the

causes thereof. It might be also declared in many words, that the

like hath happened in other pointes of Christian doctrine, yea and

many excellent learned and godly men, haue at large opened the same

in their bookes which are now extant concerning such matters.

And that I may conclude this my booke, I shall beséech all those,

for the glorie of God, that shall happen to reade it, that in case

they thinke I haue straied from the rule of the word of God, they

would fréely and friendly admonish me thereof, but if they know it be

agréeable to the word of God (as I trust it is) that then they suffer

not themselues to be ruled and mocked of iugling Monkes and Priests,

but rather giue God thankes for that great and vnspeakable benefit,

whereby he doth daily deliuer them out of great errors and feares,

and doth continually more and more bring his truth to light: let them

not so lose the raignes to their affections, that they reiect the

truth which they haue once acknowledged.

The Senat and people of _Rome_ as stories witnesse, granted libertie

to the people of _Cappadocia_, when the stocke and issue of their

kings was vtterly extinct, to be frée, and Lords of themselues for

euer after. But the Nobilitie consulting on the matter, refusing

libertie which they coulde in no wise disgest, desired to haue a

King. The Romaines wondring héereat, gaue them leaue to choose whome

they would to be their King. Let not vs bée such fooles, but rather

let vs imbrace the libertie of our soules, whiche God doth daily

offer vnto vs by his word.

Many Noble nations fighting couragiously, haue put themselues in

present daunger of life, to obtaine and kéepe this swéete eternall

libertie. How muche more ought the Christians to fight against the

subtiltie and deceit of the Deuill, least the libertie of our soules,

whiche is much more precious than the other, shoulde be opressed by

diuers errors and supersticions.

Men sitting in darkenesse, desire the light very earnestly. Let not

vs therefore cast away light fréely offered vnto vs by God in this

Scriptures. We haue nothing here in earth more deare vnto vs, than

the libertie of our soules and consciences. Let vs not then (as

=Paule= saith,) withhold truth in vnrighteousnesse, let euery man of

what age soeuer he be, weigh with himself how fraile and brittle this

life is whiche God hath giuen vnto vs, and that wee must depart from

hence, sooner then we thinke for, and render an account to the iust

Iudge, of our faith, wordes, and déeds.

Glorie and praise be vnto Almightie God for euer and euer, and I

beséech him to vouchsafe to stretch foorth his hande, to deliuer all

suche as are still entangled in superstition and errours, and to

graunt those whome he hath deliuered his heauenly grace, that they

be alwaies thankfull for so great a benefit, least they be wrapped

againe in the same mischiefe.

FINIS.

LONDON

Printed by Thomas

Creede. 1596.