Chapter VII: Part 7

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

CHAP. XI.

Whether the holy Apostles thought they sawe a mans
soule, when Christ sodeinly appeared vnto them after his
Resurrection.

[Sidenote: _Luke 24._]

We reade in the 24. Chapter of Saint =Lukes= Gospell, that two Disciples whiche returned from _Emaus_ to _Hierusalem_, told the Apostles, that they had séene Christ aliue againe, and whiles they yet spake, the Lorde stood in the midst of them, and saide vnto them, Peace be vnto you: but they being amazed & afraid, thought they sawe a spirit. &c.

[Sidenote: Christs Disciples supposed they sawe a ghost.]

Out of this some go about to proue, that the Apostles beléeued that spirits or soules did walke and appeare vnto men, and that they themselues did thinke they sawe the spirit of Christ (as certaine of the old Writers do expound it) or else some other mans spirit.

[Sidenote: Many kindes of spirites.]

This argument may be answered two wayes. First if they thought they sawe a soule, they thought a misse. But they were no lesse deceiued with the common sorte now, that when they thought Christ would raise vp an outward and earthly kingdome, in which they should be chiefe. Secondly, it may be, that they supposed they sawe an euill or good Angell, for there are more kindes of spirites than one. There is a spirit that created all things, to wit, God the Father, the Sonne, and the holy Ghost. Againe there be spirits that be created, as good and euil Angels, as also the soules of men, which either are in the bodie, or by death seuered from the bodie, and abide either in euerlasting life, or in eternall damnation. As touching the state of soules in Purgatorie, where they are prepared to the heauenly iourney, and of _Limbus puerorum_, there is nothing extant in holy scripture.

It is manifest in scripture, that God appeared vnto the holy Patriarches, to the Prophets, to Kings and others, in diuers visions and formes, and that he shewed himself vnto them and spake with them. =Iacob= sawe a ladder reache from the earth vp to heauen, and God leaning on it. =Isaias= sawe the Lord sitting vpon an high throne. =Daniel= sawe an olde man sitting, and his sonne comming vnto him and receiuing all power of him.

=Tertullian= and other holy Fathers do teach, that the son of God, which at the appointed time should take vpon him humaine flesh, did appear vnto the Patriarches in an angelicall shape.

When =Iohn Baptist= did baptise our Sauiour in _Iordan_, the holy Ghost was séene in the shape of a Doue. The holy scriptures in many places do testifie, that good Angels haue oftentimes appeared to Gods Ministers.

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

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

[Sidenote: _Dan.8.10._]

In the eight and tenth Chapter of =Daniel=, we read that the Prophet fel into a sicknesse at the sight of Angels. The Virgin =Mary= her selfe was afraide when she sawe the Angell =Gabriel=. So was =Zachary= the Priest, & many others.

[Sidenote: _Acts 12._]

[Sidenote: _Mat.18._]

[Sidenote: _Psal.19._]

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

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

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

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

CHAP. XII.

Concerning the holy Fathers, Councels, Bishops, and
common people, which say that soules do visibly appeare.

[Sidenote: The holy Fathers say that soules appear.]

[Sidenote: Ambrose.]

[Sidenote: Augustine.]

[Sidenote: Gregorie.]

The authoritie of the holie Fathers is obiected against vs, as that which Saint =Ambrose= writeth of Saint =Agnes=, and Saint =Augustine= of Saint =Felix=, of which we haue spoken before. And that which =Abdias= hath in the life of the Apostles, that =Thomas= appeared after his death and preached. Saint =Gregorie= in his Dialogues, doth write diuerse and wondrous things, among others he rehearseth many examples of the dead which appeared, and desired helpe of certaine Saintes, yea and of the Apostles themselues, whiche haue visited some vppon their death beddes, a little before they departed, and many other suche lyke matters, which they that list may read themselues. It is saide that =Hierome= appeared to Saint =Augustine=.

[Sidenote: Many things fabulous in Gregories Dialogues.]

I will not in this place accuse the holie Fathers of vanitie, yet this we must note, they say not they haue beléeued that they whiche appeared, were the soules of dead men, but they spake after the common manner. As touching S. =Gregories= Dialogues, I cannot hide, this (which many haue noted before mee) that many things are conteined in them that are nothing true, but altogither like old wives tales. Not because the holie Father hath written these things of malice, but for that he being too too credulous, hath put many things into his bookes, rather vppon other mens report, than that he himselfe knew them certainly to be true.

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

Moreouer, in that age wherin =Gregorie= liued, men began to attribute much to those apparances and visions. And at that time the true and sincere Doctrine began greatly to decay. Truly the time in which a man happens to liue, is much to be regarded: he himselfe confessed that his times was the latter times. Therefore the Scriptures shoulde haue béene more diligently lent vnto, neither should any thing haue bene retained that was not agréeable vnto them. Some going about to excuse him, for that he hath stuffed his Dialogues ful of miracles and wonders, say he did it to mollifie by those examples, the peruerse and hard hearts of the =Longobardes=, to the end they might embrace the true Religion, which they had so greeuously persecuted. But that it is in no wise profitable to make knowen the true faith, by these helpes which are nothing else but vaine tales, euen =Viues= himselfe, in his first booke _De tradendis disciplinis_ doth acknowledge.

[Sidenote: Counsells approue the appearing of Soules.]

Some vrge vs with the authoritie of counsels, which haue allowed certain apparances of soules, and haue suffered some bookes, whiche are extant of such apparitions, to be read for the edifying of the simple, and some againe togither with their visions, they haue cleane reiected.

[Sidenote: Councels may erre.]

[Sidenote: _Matth.24._]

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

A certaine Deane when he had giuen ouer his Deanrie, went into the Wildernesse to doe penaunce: after his deathe he appeared to his Bishop, and tolde him that the same houre in which he departed this life, there died thirtie thousand men, among whome only his soule and S. Barnarde were made partakers of eternall saluation, and thrée went into Purgatorie, and all the rest into endlesse damnation. &c. They say that Councels & the churche cannot erre, because they are guided by the holy Ghost. Also in the 24. of Matthew, the Lord doth say in the later dayes there shalbe signes and wonders, that the very elect if it were possible might be seduced, therefore they conclude those things which Councels do saye of such apparitions, are to be beléeued. Christs words are not so to be vnderstood that the chosen can neuer be broughte into errors (for the contrary may be shewed by many examples) but that they do not abide in erroure, albeit some do very hardly get out of the same againe. Tell me, I pray you, who they were that came togither in auncient Councels? were they not holy fathers? It is manifest that in many points they were at variaunce among themselues, and that they haue shewed by their contrary writings: yea and many times they are contrary to themselues, and therfore they haue not alwaies thought aright. Sometime they send vs to the word of God, as to the most certaine rule and leauell of faith. There are examples inough, by which it may be shewed, that the old Councelles haue erred in some of their determinations. The Councell of =Ariminum= hath allowed the Arrians doctrine. The second Ephesin councell did subscribe to =Eutiches=. The Councell holden at _Carthage_, which =Cipriā= gathered, pronounced flatly against the scriptures, &c. What shall we say was done in latter times? It is well inough knowen by histories who hath resisted Councels, and ruled them, and what hath bene chiefly handled in them for certaine hundred yeares: And what for the most parte hath by and by followed after them, euen cruel warres and bloudy slaughters. If nowe those auncient Councels coulde erre, who will maruaile that they which haue assembled since haue erred? But as touching the apparitions, that I may (all other things omitted) talke only of them, tell me I pray you who should certifie the Councels, whether this or that vision were true or false? Certainly no Councels can bring to passe that the lyes which haue bene scattered abroade, shall now begin to be true tales, although they of the Councel haue saide they are true.

[Sidenote: Popes haue approued the appearing of soules.]

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

[Sidenote: Many affirme they haue seen soules.]

As touching other common and lay men as they terme them, which say they haue séene one after his death, and haue heard and knowne him, and haue spoken with him: I easily graunt they haue séene and heard some thing, and haue thought verily they were soules, and that they did speake with them. But it followeth not therfore, that they were soules indéede, much lesse that any dead man hath appeared in bodie & soule vnto them. For at doomes day only, the soules shall returne to their bodies againe. Soules are spirits, but spirits are inuisible, wherefore they cannot so be séene, vnlesse they take some outward shape vpon them. But it can neuer be proued by the testimony of holy scripture, that as good and euil Angels, so soules take som shapes vpon them. Besides this, it is most true that oftentimes the shapes and formes of them whose soules are not yet sundred from their bodies by death (as when one lieth vpon his death bed) are no lesse séene than theirs which are already dead. Therfore it is not necessary that we beléeue yͤ ghostes which are séene, to be soules. By these things you vnderstand what is to be thought of the tale of =Platina=, =Nauclerus=, and others, which write that a certaine Bishop sawe Pope =Benedict= the eight (lately dead) in a solitary place sitting on a blacke horse, and being demaunded why he was so carried about with the blacke horse, he warned the Bishop that he should distribute the money which was giuen to the vse of the poore (but now wickedly kept to other purposes) vnto those poore folkes to whom of right it belonged. Other tales of like stampe are rife euery where.

CHAP. XIII.

Whether soules do returne againe out of Purgatorie, and
the place which they call _Limbus puerorum_.

[Sidenote: 1. _Thess._ 4.]

That soules, which are gone either to heauen or to hell, returne not thence, nor appeare againe before the latter day, perchaunce some men would easily graunt: but they imagine there is a third place, (which is Purgatorie) out of the which soules do returne vpon earth. For as yet the last sentence hath not passed on them, and therfore as yet they may be helped, and therfore also they do craue help, and shewe themselues vnto men. But we haue proued before at large, both out of the scriptures, and also out yͤ writings of the auncient Fathers, that the soules of the faithfull are saued, and that the soules of the vnbeléeuers are damned immediatly without delay, and therefore there is no Purgatorie. Against this, they alledge sundrie arguments, amongst the which this, albeit it be very common, yet is it the chéefest, when they say, that no man is saued except he bee purged from all his sinnes, and that sinne cleaueth vnto vs euen vnto the graue. If we say that puritie and cleannesse consisteth not in our workes, or in the paines which wee endure, but that God through faith in his sonne Iesus Christ (who is our onely redemption, iustification, satisfaction, and raunsome for our sinnes) dooth iustifie vs: they straight aunswere, that our faith is vnperfect, and that the moste godly men complaine when they depart hence, of the weakenesse of their faith. And therefore that God dooth not take vp suche kinde of men straightwayes into heauen, nor yet because they are not vtterly voyde of faith, thrust them presently downe into hell. And therefore, that there is a middle place betwéene both, which is called Purgatorie, in which the soules are purified from the imperfection whiche remained in them at the time of their death, and out of the which they are deliuered by the merits of the liuing, and by large pardons. Is not this as much as to attribute that vnto our owne paines and to externall fire, which ought only to be ascribed vnto the death of Christ? Dooth not Christ teache vs, that if at any time we féele any weaknesse of faith, we shuld crie out with the Apostles, Lord increase our faith? Dooth God disdaine to heare the prayers of his faithfull people in the extremitie of death? Christ saith, he that is washed hath no néede saue to washe his féete, but he is cleane euery whitte: Hée will saue vs, not for the woorthinesse of our faith, but by his méere grace onely. He dooth bestow these things amongst vs, as if some riche man did fréely giue meate and drinke vnto others, whereof some of them receiueth it in woodden, some in earthen, and some in siluer or golden vessels: or as if a Prince did distribute vnto euery one a piece of golde, and some receiue it with a féeble hand, and some with a strong and lustie hand. He that hath the [weake] hand, receiueth money as well as he that hath the strong hande. Saint =Paule= exhorteth the Thessalonians in his first Epistle and fourth Chapter, that they mourne not for the dead as the Gentiles doo. If there had bene a fire of Purgatorie, as they haue falsely imagined, he could not haue bene angry with them, although they had taken their friendes departure somewhat impatiently, &c. Other arguments which are brought for the confirmation of purgatorie, are of late so confuted by many godly and learned men, that it is maruaile our aduersaries will so often repeate them.

But before I leaue this matter, I will here insert this historie following. A certaine Germain being accused by the Inquisitours of heresie (as they terme it) that amongest his companions he denied Purgatorie, contrarie to the common consent of the Catholike Churche, made his answeare thus: If our parish Priest (quoth he) whome I credite very much, preach vnto vs true doctrine in the Pulpet, either there is no Purgatorie at all, or else it is cleane emptie. For hée oftentimes saieth, that Turkes, Iewes, heretikes, and wicked men, goe not into Purgatorie, but straight into Hell fire, from whence they shall neuer bee deliuered: Then that by Pardons whiche are euery where solde for money, many soules are restored to their first perfection. And moreouer, that the Masse is of such force, that there is not one sung in all the world, by whiche one soule at the least is not deliuered out of the flames of Purgatorie. If these things (quoth he) be true, (for I will not go about to refell that which maister Parson hath saide) I will stande in this my opinion. For you doo all complaine, that the nomber of the Catholikes is verie small, the greater part of men being diuided into sundry sectes, and the multitude of Epicures daily increasing. Then are all mens pursses many times drawne drie by pardoners, which for mony sell their indulgences, that by them the soules of men may bee deliuered out of the torments of Purgatorie. Furthermore, there is no village but there are a great many Masses sung in it, before any one husbandman dieth. What followeth then, but that there is either no Purgatorie, or one vtterly voyde and emptie? When the Inquisitors (who knew very well that their men commonly taught such doctrine) heard these things, they were amazed, and taking aduise togither, they all berated him for occupying his head about questions nothing appertaining vnto him, which they commaunded him to leaue vnto Diuines, and to follow his owne businesse.

[Sidenote: Dilemma, is a kind of argument or reasoning, which euery way cōuinceth him vnto whome it is spoken.]

There was in our Countrey an honest and sober man, who before the light of the Gospell began to appeare, vsed this =Dilemma=: The Bishop of _Rome_ either hath authoritie to bring soules out of the paines of Purgatorie, or else he hath no authoritie: If he haue that power, and will not vse it, except he receiue money, he cannot escape the fault of crueltie and couetousnesse: But if hée haue no such authoritie, surely it is great villainie to robbe so many widowes and fatherlesse children, and so arrogantly to boast himselfe of authoritie whiche hée hath not. And if there bee no Purgatorie (as by the holy Scriptures it plainly gathered there is not) surely then mennes soules can neyther returne from thence, nor offer themselues to be séene of men.

[Sidenote: Limbus puerorum.]

Nowe as touching the fourth place, namely =Limbus puerorum=, (in the which innocent children, as they call them, are saide to be) Papistes themselues scant dare affirme, that they returne againe and appeare vnto men, and craue their helpe: for they teache, that if they depart without baptisme, they shall neuer enioy the sight of God, and for that cause they may not be buried in the same Churchyard with other Christians. Merciful God! how many godly matrones hath this false deuise miserably vexed? I call it a false deuise, for that they bring nothing out of the holie scriptures whereby to proue this poynt of doctrine. The scriptures do not attribute so much vnto external baptisme, which is by water. Was the condition of infants better in the olde Testament than in the new? You do not reade that the olde Fathers, supposed that infants which died before the eight day, and therfore were not circumcised, should be separated from the sight of God for euer. =Dauid= the king and prophet, said he should follow his sonne, whom God had called out of this life before he was circumcised. But it was not =Dauids= meaning that hee should goe into a place where he should bee depriued of the sight of God for euer. But it appertaineth not much vnto our purpose to dispute any further hereof. Thus haue I now answered the cheefest arguments of our aduersaries, whereby they would proue the soules of good and euil men, to offer themselues to be séene sometimes of them that liue, after their departure by death from their bodies.

CHAP. XIIII.

What those things are which men see and heare: and first
that good Angels do sometimes appeare.

[Sidenote: Angells appeare. _Matth._18.]

[Sidenote: _Esay_.63.]

[Sidenote: _Dani._10.]

[Sidenote: _Psal._34.]

[Sidenote: Whole armies of Angels.]

[Sidenote: Cōstantinople preserued by the appearing of Angels.]

But thou wilt say, I doo not yet clearely and plainly vnderstand what manner of things those are, whereof (as it is sayd before) Historiographers, holy Fathers, and others, make mention: as that holie Apostles, Bishoppes, Martyres, Confessours, Virgines, and manie other which dyed long agoe, appeared vnto certaine men lying at the poynt of death, gaue them warnyng, aunsweared vnto certaine questions, commaunded them to doe this or that thyng: and that some thing is séene and heard at certeine times, whiche not only affirmeth it selfe to be this or that soule, but also sheweth howe it may be succoured, and afterwardes returning againe, giueth great thankes vnto them of whome it hath receiued such a benefite: that the husband being dead, came in the nighte vnto his wife nowe a widowe, and that seldome times any notable thing hathe happened, whiche was not foreshewed vnto some man by certaine signes and tokens. You wil say, I heare and vnderstand very wel that these things are not mens soules, which continually remaine in their appointed places, I pray you then what are they? To conclude in fewe words, If it be not a vaine persuasion procéeding through weakenesse of the senses through feare, or some suche like cause, or if it be not deceit of men, or some naturall thing, wherof we haue spoken muche in the firste part, it is either a good or euill Angell, or some other forewarning sent by God, concerning the which we will speake more orderly and fully hereafter. Our sauioure witnesseth in the Gospell, that children haue their good Angells: and we reade in the 18. of Matthew, that the Lorde saide: Take héede ye contemne not one of these litle ones: for I saye vnto you, that their Angels in Heauen do alwayes behold the face of my father whiche is in Heauen. Which words are not so to be taken, as though they were neuer sent downe into the earth, but the Lord here speaketh after the manner of men. For as seruaunts stande before their maisters to fulfill their commaundement, euen so are the Angels prest and ready to serue God. =Esay= the 63. The Angell of his face, that is, which standeth ready in his sight, preserued them. And further they which often stand in presence of their Lorde, are acceptable vnto them and priuy to their secrets. Out of this place of Math. Saincte =Herome= in his commentaries, and other fathers do conclude, that God doth assigne vnto euery soule assoone as he createth him his peculiar Angell, which taketh care of him. But whether that euerie one of the elect haue his proper Angell, or many Angels be appointed vnto him, it is not expresly set foorth, yet this is most sure and certaine, that God hath giuen his Angels in charge to haue regarde and care ouer vs. =Daniel= witnesseth in his tenth Chapter, that Angels haue also charge of kingdomes, by whom God kéepeth and protecteth them, and hindreth the wicked counsels of the diuell. It may be proued by many places of scripture, that all Christian men haue not only one Angell, but also many, whome God imployeth to their seruice. In the 34. Psalme it is sayd, the Angell of the Lord pitcheth his tentes round about them which feare the Lord, and helpeth them: which ought not to bee doubted but that it is also at this day, albeit we sée them not. We reade that they appearing in sundry shapes, haue admonished men, haue comforted them, defended them, deliuered them from daunger, and also punished the wicked. Touching this matter, there are plentifull examples, which are not néedfull to be repeated in this place. Sometimes they haue either appeared in sléepe, or in maner of visions, and sometimes they haue performed their office, by some internall operations: as when a mans minde foresheweth him, that a thing shall so happen, and after it happeneth so indéed, which thing I suppose is done by God, through the ministrie of Angels. Angels for the most part take vpon them the shapes of men, wherein they appeare. And so it may be, that S. =Felix=, and Saint =Agnes=, and other which haue appeared vnto honest and godly men, were the Angels of God. Angels haue appeared not only one at a time, but also whole Armies and Hostes, of them, as vnto =Iacob= the patriarch, and =Heliseus= the Prophet. It is read in the Ecclesiasticall history written by =Socrates= and =Sozomenus=, that =Archadius= the Emperour receiued =Gaina=, with all his Armie of souldiers, into the Citie of _Constantinople_, to defend it, but this traitor went about to get the rule of the Citie into his owne hands, and therefore he sent a band of men to fire the Emperours Pallace, which sodeinly espied a great hoste of Angels, of large stature, armed like vnto souldiers, whereupon they gaue ouer their enterprise of fiering. Then sent he others who reported the very same: At the last he went himselfe, and sawe it to be so, and so left his purpose: and thus God by a miraculous meanes, preserued the Cittie and Church of _Constantinople_ from the craftie subtiltie of the tyrant.

[Sidenote: Augustine.]

Whereas S. =Augustine= in his booke _De cura pro mortuis agenda_, Chapter 10. writeth, that dead men, haue appeared vnto the liuing in dreames, or any other meanes whatsoeuer, shewing them where their bodies laie vnburied, and requiring them to burie them. There he supposeth, that these are the workes of Angels by the dispensation of Gods prouidence, vsing vnto good purpose, both good and euil Angels, according to the vnsearchable depth of his iudgements. He saith not that such soules appeare in sléepe, but the similitude of soules. He addeth further, if the soules of the dead had any thing to do with matters of the liuing, and that we might talke with them as often as we list in our sléepe, his mother no night would leaue him, who to liue with him, followed him both by sea and by lande, suche loue bare she towards her sonne.

CHAP. XV.

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

[Sidenote: Paule.]

Contrariwise, euill angels are hurtfull and enemies vnto men, they followe them euery where, to the ende they may withdrawe them from true worshipping of God, and from faith in his onely sonne Iesu Christ, vnto sundry other things. These appeare in diuers shapes: for in the diuell (as =Paule= doth witnesse) transformeth himselfe into an Angell of light, no lesse may he take the shape of a Prophet, an Apostle, Euangelist, Bishop, and Martyr, and appeare in their likenesse: or to bewitch vs, that we verily suppose we heare or sée them in very déede. He taketh on him to tell of thinges to come, whether hée hit them right or wrong. Hée affirmeth that hée is this or that soule, that he may bee deliuered by this or that meanes, that by these meanes he may purchase credite and authoritie, vnto those things which haue no ground of scripture.

By meanes of false myracles, he decreeth new Hollydayes, Pilgrimages, Chappels, and Aultars: by Coniurations, blessings, enchauntments, he attempteth to cure the sicke, to make his doings haue authoritie.

You shall reade maruellous straunge things in =Arnobius=, =Lactantius=, and other holie Fathers, who wrote against the Gentiles and their superstition, after what sorte Diuels haue deluded the miserable Gentiles, and haue entrapped them in many errors. He ioyned and hid himselfe in their Idolles, he spake through them from one place to an other, he made them to moue, and did such straunge myracles, that verie lame men leauing their stilts whereon they leaned in the Temples of their Idols, returned home to their houses, without any helpe or stay of them, but especially in the temple of =Æsculapius= (who was counted the Patron of Phisicke) many of these kinde of miracles are reported to haue happened. Wherefore there is no cause, why the Papistes at this day, shoulde so insolently glorie of the like myracles, by the which they goe about to proue their intercession of Saints, and such lyke trumperie.

CHAP. XVI.

Of wondrous Monsters, and such like.

Nowe as concerning other straunge things, we must hereafter search what nature they are of: as when one dieth that there is somewhat séene, or some great noyse is sodeinly heard, but especially that many signes and wonders happen before the death of great Princes. It is well knowne by Histories, what signes went before the death of =Iulius Cæsar=, amongst the which, a great noyse was heard in the night time, in very many places farre and neare.

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

I say flatly, euen as I sayde before concerning spirits: if they be not vaine perswasions, or naturall things, then are they forewarnings of God, which are sent, eyther by good Angels, or by some other meanes vnknowne vnto vs, that we might vnderstand that all these things happen not by aduenture, without the wil and pleasure of God, but that life and deathe, peace and warre, the alteration of Religion, the exchaunge of Empires, and of other things, are in his power, that we might thereby learne to feare him, and to call vppon his name. In the meane season, Sathan also fayneth and worketh many things to terrifie men, and to plant superstition in their hearts. But that all things are done by Sathan, hereby we may vnderstand: It chaunceth that one is thrust thorow and slaine by one with whome he neuer was at variance, but hath euer vsed him as his friende, some man is drowned, or falleth from some high place, or otherwise is miserably slaine, an euill spirit can haue no foreknowledge hereof (for there are no naturall signes, or coniectures going before them, as there are in diseases) yet notwithstanding, some signes and rare casualties fall out before. Hereof do I gather, that these things are wrought by God, who onely knoweth that they shall come to passe, and they are not onely admonishments vnto them, whom they especially concerne, but also vnto them which heare them, and are present at the doing of them.

There was a certaine Magistrate within the liberties of _Tigurine_, not long before I wrote this, whome certaine of his friendes tarried for to breake their fast with him before hée tooke his iourney, and thus waiting, they supposed they heard a knife falling from the vpper part, or flore of the stewe, wherein they were, yet sawe they nothing, and sodeinly as they communed togither of this straunge wonder, they thought they heard it againe. In the meane while commeth the Magistrate, vnto whome they declare what had happened, and as they had scant ended their talke, the knife fell againe the third time, in the hearing of the Magistrate, who before doubted very much of the matter. And therefore taking occasion hereby, he began to exhort them, that whereas within fewe dayes after, a great marriage should be kept in the same place, they should all endeuour to maintaine peace, and obserue sobrietie, least perchaunce through quarrelling and murther, it should bee a bloudie marriage. After he taking his iourney, and within a day or twaine dispatching his businesse, as he was returning towards his Castle, (his horse falling into a riuer, whiche was sodeinly encreased with raine) after he had long striued with the water, at the last died miserably.

And that the diuell doth delude men with straunge happes, hereof I gather, that if any be taken with gréeuous sicknesse, so that not onely the Phisitian, but also the sicke themselues dispaire of their owne health, in the night time there is heard a noyse as if one were making a coffin or chest to laie one in, or were burying a dead bodie: that suppose I to be an illusion of the diuil, for he thinketh verily the diseased will die, whom God by meanes of godly and earnest praiers, doth restore againe to his former health.

[Sidenote: Plinie.]

Where =Plinie= writeth that rauens are of such sharp senses, that they will flie thrée or foure dayes before, vnto the place where carryon will afterwardes be, it is altogither vaine and fabulous. If this were graunted, it were no absurditie to say, that the diuell hath a knowledge of things to come, yea euen where there are no naturall causes, &c. Moreouer he may by Gods permission, if warres and mutinies be towards, stirre the instruments of warre, and all other kinde of munition as it lyeth in the Armorie, he can make a noyse and reare a clamour and crie, as it were of a great Armie in the aire, and play as it were on a Drum, and do other such things, which all Historiographers affirme with one voyce, haue oftentimes chaunced.

CHAP. XVII.

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

But it is no difficult matter for the Diuel to appeare in diuers shapes, not only of those which are aliue, but also of dead men, (whereof I spake also before, when I entreated of Samuels appearing) yea, and (which is a lesse matter) in the fourme of beasts and birds, &c. as to appeare in the likenesse of a blacke Dog, a Horse, an Owle, and also to bring incredible things to passe, it is a thing most manifest: for hee may through long and great experience, vnderstand the effects and force of naturall things, as of hearbes, stones, &c. and by meanes hereof worke maruellous matters. And then he is a subtile and quicke spirite, which can readily take things in hand, which in each thing is of no small weight. By his quicknesse, and by his knowledge in naturall things, he may easily deceiue the eye sight, and other senses of man, and hide those things which are before our face, and conuey other things into their places. Whereof the holy scriptures, and histories, and continuall experience beareth record. How did the wicked spirit handle =Iob=? what did he not bring to passe in short space? What straunge workes of an euil spirit did =Bileam= bring to passe? did he not purchase a famous name by his Magicall Artes? what wonderfull great miracles did =Pharaos= Sorcerers? Did not =Simon Magus= so bewitch the _Samaritanes_ with his vnlawfull Artes, that he would say he was the great vertue of God? Touching this Coniurer, the olde Fathers write many things, as =Ireneus= in his first booke and tenth Chapter, =Eusebius= in his second booke and thirtéenth Chapter.

=Egesippus= writeth in his third booke and second Chapter, of the destruction of _Hierusalem_, that this =Symon= came to _Rome_, and there set himselfe against =Peter=, boasting that he could flie vp into heauen, and that he came at the day appointed vnto the Mount _Capitoline_, where leaping from the rocke, he flew a good while not without the great admiration of the people, who now began to credit his words, but sodeinly he fell downe and brake his leg, and after being carried vnto _Aritia_, there died.

=Iohannes Tritenhemius=, Abbot of _Spanheimium_, writeth in his Chronicles concerning the Monasterie of _Hirsgraue_ of the order of S. =Bennet=, in the yeare of our Lorde 970, that =Peter= and =Baianus=, the two sonnes of one =Simon= a Monke, ruled ouer the _Bulgarians_, wherof the one, namely =Baianus=, was throughly séene in the Arte of Necromancie, and thereby wrought many myracles. He chaunged himselfe into a Wolfe so often as he list, or into the likenesse of an another beast, or in such sort as he could not be discerned of any man, and many other straunge things hée could doo, and did, whereby he brought men into great admiration.

And after in the yeare 876. he writeth, that there was a certaine Iewe named =Sedechias=, sometimes Philosopher and Phisitian vnto =Lewes= the Emperour, who being very cunning in sorcerie, did straunge miracles and wonderfull sleights before the Princes, and before all other men. For he brought it to passe by his cunning, that he séemed to deuoure an armed man with his horse, and all his harnesse, and also a carte loaden with hay, togither with the horse and carter. He cut off mens heads, their hands and féete, which he set in a basen before all the lookers on to behold, with the bloud running about the basen: which by and by he would put againe vppon the places whence they séemed to haue bene cut off, without any hurt to the parties. He was séene and hearde of all men to exercise hunting and running, and suche like things in the aire and cloudes, as men are accustomed to exercise vpon the earth. He practised so many and diuers deceites, that all men maruelled and were astonished out of measure.

In the yeare of our Lord .1323. when =Frederike= Duke of _Austrich_, who was chosen Emperour against =Lewes=, as the same author witnesseth, was vanquished in a great battail betwéene _Ottinga_ and _Molndorfus_, and deliuered into the hands of =Lewes=, who sent him away into a strong castell to be safely kepte: It chaunced shortly after, that a coniurer going vnto his brother =Lupoldus= in _Auctriche_, promised, that by the helpe of a spirit, he would within the compasse of an houre, deliuer =Frederike= safe and sounde out of captiuitie, if he would promise him and giue him a worthie reward for his paines. The Duke aunsweared him: if thou wilt (quoth he) do as thou makest promise, I wil worthily reward thée. So the Magitian with the Duke entring his circle of coniuration in an houre moste conuenient, calleth the Spirit whiche was accustomed to obey his commaundement. Whome, when he appeared in the likenesse of a man, he commaunded by the vertue of his coniurations, that he should spéedily bring vnto him into _Austriche_, Duke =Frederike=, deliuered safely out of prison. Vnto whome the spirit aunswering, said, If the captiue Duke will come with me, I will willingly obey thy commaundement. This saide, the spirite flieth awaye into _Banarie_, and taking vppon him the forme of a Pilgrime, he entreth into the prison where the Duke was kepte prisoner: whome assoone as he sawe, the Spirit whiche was sente as messenger vnto him, said: If thou wilt be deliuered out of captiuitie, mount thée vp vpon this horse, and I will bring thée safe and sounde without any hurte into _Auctrich_ vnto Duke =Lupoldus= thy brother. Vnto whome the Duke saide: Who art thou? The Spirite aunswered: Aske not who I am, because it appertaineth nothing to the purpose, but get thée vp on the horse which I offer thée, and I will bring thée safe and sound, and fréely deliuered into _Austrich_. Which when the Duke heard, hée was taken with a certaine horror, and feare, being otherwise a hardy knight: and when he had blessed himself with the signe of the holy crosse, the spirite sodainly vanished away with the blacke horse, which he had proffered him, and returned emptie againe vnto him that sent him: of whom being rebuked because he had not brought the prisoner, he declared all the matter vnto him in order. Duke =Frederick= at the last being deliuered out of prison, confessed that it had so happened vnto him in his captiuitie the very same day they named. This historie is also to be séene in the Chronicles of the _Heluetians_.

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

I will speake nothing at this time, of those old Sorcerers, =Apollonius=, and others, of whom the histories report straunge and incredible things. Hags, Witches, and Inchaunters, are said to hurt men and cattell, if they doo but touch them or stroake them, they do horrible things wherof there are whole bookes extant. Iuglers and Tumblers, by nimblenesse do many things, they will bid one eate meate, which when they spit out againe, they cast forth ordure and such like. Magitians, Iuglers, Inchanters, and Necromanciers, are no other than seruants of the Diuel: do you not thinke their maister reserueth some cunning vnto him selfe?

Howbeit this is not to be dissembled, that the diuel doth glory of many things which indéede he cannot performe: as that he saith, that he raised the dead out of their graues. &c. He may in very déede by Gods sufferaunce, shewe the shapes of them vnto men, but he hath no such power ouer the dead bodies.

CHAP. XVIII.

Diuels doo sometimes bid men doo those things which are
good, and auoide things that are euill: sometimes they
tell truth, and for what cause.

If those spirites which séeke helpe at mens hands be not soules, but Diuels, many will say, why then do they perswade men vnto good things, exhort them vnto vertue, and call them from vice. For they say, Iudge vprightly, take héede of theft and extortion, restore goods vniustly gotten vnto their owners, beware of periurie, surfets, and drunkennesse, enuie and hatred, lying and deceit, pray earnestly, come to church often, &c.

The Diuell is not pleased when wée doo good, and auoide euill: nothing woulde gréeue him more, than that we should liue accordyng to the prescript worde of God. Therefore they are not Diuels which bid vs doo good, and eschue euil.

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

Vnto this argument I aunswere thus: hée dooth this for his owne aduantage. If he should shewe himselfe so, as he is by nature, he should little profit. That whiche he doth, he doth it to this ende, that he may purchase credite vnto his words, and that he might the better thrust other things vpon men, and bring and driue them into sundry errours, whereby they forsaking the worde of God might giue care vnto Spirites. Did not the seruaunts of vncleane Spirits, I meane false Prophets, come in times past vnder shéepes skinnes, and fayned themselues to tender the peoples commoditie, whereas in very déed in the meane space they sought after another thing, that is, that when they had obteined great authoritie, they might pill and poule other men, and fill their owne bags with golde and siluer? Do not all heretickes yet at this day say, they are sent from God, and that we must eschue wickednesse, and séeke after vertue? Didst thou neuer heare that théeues trauelling by the way with those on whose company they light, haue talked of liuing honestly, and of the punishment of wicked men, and the rewarde of good men, to the ende that after they might take yͤ aduantage of them vnawares? Whereas the Diuell hath fayned himselfe to bee otherwise than he is, it hath brought forth innumerable errors, superstitions, and false worshippings in the Churche of God. For Bishops in proces of time neglected the word of God, they would accept the Diuell and receiue him as an Angell of light, when he came not in a blacke and horrible, but a pleasaunt and acceptable forme. He speaketh some good things, that he may intermedle euil things therwith, he speaketh truth, that he may scatter abroade lyes, and roote them in mens hearts. So =Simon= in =Virgil=, mingled falshood with truth, that he might the better entrape the _Troians_.

Sathan doth imitate craftie gamesters, who suffer a plaine and simple yoong man to winne a while of them, that afterwards being gréedie to play, they may lurch him of all his golde and siluer. He followeth them which once or twise iustly repaie vnto their creditors such money as they haue borrowed, kéeping their promise duly, that afterwards they may obtaine a great summe of them, and then deceiue them.

[Sidenote: Ambrose.]

The diuel sometimes vttereth the truth, that his words may haue the more credit, and that he may the more easily beguile them. He that would vtter euil wares, doth not only set them foorth in words, but doth also so trim and decke them, that they séeme excellent good, whereby they are the more saleable: this Art also the diuel knoweth, for he painteth out his stuffe that he may obtrude it vnto other men in the stéede of good ware. S. =Ambrose= writeth in his Commentaries vpon the first Epistle to the Thessalonians, and fift chapter, expounding these words: =Quench not the spirit. Despise not prophecying. Examine all things, and keepe that which is good.= Euill spirites are wont to speake good things craftily, as it were by imitation, and amongst those they priuily insinuate wicked thinges, that by meanes of those things which are good, euil things may be admitted, and because they are supposed the words of one spirit, they may not be discerned asunder, but by that which is lawfull an vnlawfull thing may bee commended by authoritie of the name, and not by reason of vertue, &c.

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

[Sidenote: _Acts_16.]

[Sidenote: _Marke_.1.]

[Sidenote: _Luke_.4.]

Hereunto appertaine those words which we reade in =S. Chrysostomes= second sermon =De Lazara=. There he sheweth that many simple men haue bene in this erroure, that they haue thought the soules of those which were slaine by some violent death, did become Diuels. He saith further, that the Diuell hath perswaded many Witches, and such as serue him being in this erroure, that they should kill the tender bodies of many yong men, hoping they shuld become Diuels, and doo them seruice. And by and by he addeth: But these things are not true, no, I say, they are not. What is it then that Diuels say? I am the soule of such a Monke? Verily I beléeue it not, euen for this, that Diuels doo auouche it: for they deceiue their auditours. Wherefore =Paule= also commaundeth them to silence, albeit they speake truth, lest taking occasion by truth, they mingle lyes therewith, and so purchase themselues credit. For when they had said: These men are the seruants of the most high God, shewing vnto you the way of saluation: The Apostle not content herewith, commaunded the prophecying spirite vnto silence, and to come foorth of the mayd. And yet what harme speake they? These men are the seruantes of the most high God. But because the most parte of simple men haue not vnderstanding alwayes to iudge of those things which are vttered by diuels, he at once excludeth them from all credit. Thou art (saith he) of the number of infamous spirites, it belongeth not to thée to speake fréely, hold thy peace, kéepe silence, it is not thy office to preach. This is the authoritie of the Apostles: why takest thou vppon thée that which appertaineth not vnto thée, hold thy peace, be thou infamous. So also did Christ sharply rebuke the diuels saying vnto him: We know thée who thou art, therein prescribing vnto vs a lawe, that we should in no wise trust the diuel, albeit he tell the truth.

Sith we know these things, let vs in no wise beléeue the diuel, nay rather if he say any thing that is truth, let vs flée from him and shunne him. For it is not lawfull exactly to learne sounde and wholesome doctrine of diuels, but out of the holy scriptures.

That you may therfore know that it can in no wise be, that a soule once departed out of the bodie can come vnder the tyrannie of the diuell, heare what S. =Paule= saith: For he that is dead is iustified from sinne, that is, he sinneth no more. For if the diuil can do no hurt vnto the soule while it is in the bodie, it is euident, he cannot hurt it when it is departed out of the bodie. &c. By all these things it is plaine, what manner of things those are which are heard and séene.