Chapter VIII: Part 8

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.]