Of ghosts and spirits walking by night, and of strange noises, cracks, and sundry forewarnynges, which commonly happen before the death of men, great slaughters, & alterations of kingdoms. One Book, Written by jews Lavaterus of Tigurine. And translated into english by R. H.  
Printed at London by Henry Benneyman for Richard Watkyns. 1572.   

To the Reader.  
Being desirous (gentle Reader) to exercise myself with some translation, at vacant times, and seeing, that since the Gospel hath been preached, this one question, touching the appearing of spirits and souls departed, hath not been much handled amongst us, and therefore many, otherwise well affected in religion, utterly ignorant herein, I thought it not amiss to take in hand some good and learned treatise concerning this matter. Wherein as many have both learnedly, paynfully, & religiously travailed: so amongst others, none in my judgement hath more handsomely and eloquently, with more judgement and better method discoursed the same, than jews Lavaterus, minister of Tigurine. Others have handled it in deed well, but yet nihil ad nostrum hunc, being either to short, or to long, or to dark, or to doubtful, or otherwise so confused, that they leave the reader more in suspense in the end, than they found him in the beginning. As for master Lavaterus his discretion herein, I will no otherwise commend it, then to desire the reader to view, & judge himself. For thus much at the first sight he shall see: A clear method, with a familiar and easy style, the matter thoroughly handled pro and con, on both sides, so that nothing seemeth to be wanting, nor any thing redounding. And if it be true that Horace says, omne ●ulit punctum, qui miscuit utile dulci, that is, He winneth the price, that joineth pleasure with profit: I think this author may also in this respect be pronounced victor, & adjudged to the best game. For he so entreateth this serious and terrible matter of spitites, that he now and then inserting some strange story of Monks, Priests, Friars, & such like counterfeits, doth both very lively display their falsehood, and also not a little recreate his reader: and yet in the end he so aptly concludeth to the purpose, that his histories seem not idle tales, or impertinent vagaries, but very truths, naturally falling under the compass of his matter. And how profitable this his work is, those may best judge, which are most ignorant in this question, some thinking every small motion and noise to be spirits, and some so fondly persuaded that there are no spirits, who being better informed herein by this author, I suppose will confess his work to have done them some profit: if knowledge be profitable, and ignorance discommodious. And again, those which being hitherto born in hand that men's souls return again on earth, craving help of the living, and have spent much of their substance on idle Monks & Friars, to relieve them, will confess the like. For when they shall see they have been falsely taught, & that they were not the souls of men which appeared, but either falsehood of Monks, or illusions of devils, frantic imaginations, or some other frivolous & vain persuasions, they will think it profitable to have known the truth, aswell to avoid error hereafter, as to save their money from such greedy caterpillars. Some also which be otherwise well trained up in religion, and yet not knowing what to think of these matters, will not judge their labour evil employed, nor the work unprofitable, whereby they may be brought out of doubt, and know certainly what to believe. There be many also, even now a days, which are haunted and troubled with spirits, and know not how to use themselves, who when they shall learn how a Christian man aught to govern himself, being vexed with evil spirits, will think it a very profitable point of doctrine, that shall teach them to direct themselves. Profitable therefore it is, and shallbe, no doubt, unto many, and disprofitable unto none, except perchance unto popish Monks and Priests, who are like hereby to loose a great part of their gains, which sometimes they gathered together in great abundance, by their deceitful doctrine of the appearing of dead men's souls. But this their wicked and devilish doctrine, together with all the patches and appendices thereto belonging, he so notably teareth and cutteth in pieces, that I am well assured they shall never be able to cobble and clout them up again. And this doth he with such a moderation of brevity and tediousness, that I may rightly say: He hath said well, and not to much, and written truly, and not to little.  
Now as touching my translation, although I have not made him speak with like grace in English, as he doth in Latin: yet have I nor changed his meaning, nor altered his matter, endeavouring myself rather to make thee understand what thou readest, then to smooth and pollishe it with fine and picked words, which I grant others might have done more exquisitely, and perchance I myself also somewhat better, if I would have made thereof a study and labour, and not a recreation & exercise. But howsoever I have done herein, verily good reader, I trust thou wilt take it in good part, which is all that I esteem: if any man shall mislike thereof, let him amend it. I trust it be sufficient to testify my good will to do thee good, and to let thee understand the author's meaning.  
Far well.   

An advertisement to the Reader.  
GEntle Reader, before thou enter any further, I have thought good to advertise thee of certain faults escaped in the Printing, which are set forth in the Page afore going, desiring thee to bear with them, and to pardon the Printer. For thou knowest: Quandoque bonus dormitat Homerus. Although some of our Printers be not Homer's, neither seen in Greek nor Latin, nor sometime exactly in English, yet can they nod and take a nap, as well as any Homer. Howbeit in deed they are herein pardonable, because the Copy was somewhat obscurely written, as being the first original. Far well.   

Faults escaped in the Print. Note that the first number signifieth the Page, ●he second the Line.  
Pag. 2. Lin. 24. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .6.23. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .15.14. for austerne, austere .32.25. for he said, they said .37.33. for Atirebatens●●, Atrebatensis .49.6. for bitter, read bittour .60.27. for wandering read wavering .61. ●. for Campana, Campania. eadem .23. for common, read Roman .67.15. for talk, read task .68.6. for Alexandria, Alexandro. & mergine Alexander ab Alexandro .70.35. for not that, read, not .84.32. for ●aught by the brickwall basil, read, fast by the walls of Basil. eadem. for general thee, read the general .88▪ 23. for Auguries, Angaries'▪ eadem. ult. for strange read slaunch .93.8. for companions, companies .95.9. for Tiberius, by Tiberius 99.7. for mortal; read immortal. eadem .29. for horse, read hearse. eadem .33. for horse, hearse .101.3. for last, read lest .102.27. for other in, read other name in .103.7. for made full, read made not full▪ 128.30. for certify, read terrify .130.31. for beat, read chide .132.1. for ended, read in deed .136.16. for this is, that is, read that is, this is .143.33. for & Delphis, read ●i, Delphis .147.24. for was in vain, read was not in vain. 1●2.15. for have lent, read lent .153.7. for late, read later .185▪ 14. for proverb saith, read, proverb saith, burned child dreads fire.   

¶ To the right excellent and most wise and virtuous lord john Steigerus Consul of the noble common wealth of Berna, his good lord and patron, Lew●s Lavaterus of Tigurin wisheth health.  
MAny and divers things are resoned upon, both of the learned and unlearned, as well of other matters, as also of Spirits, which are seen and herded, and make men afraid in the night season, and in the day time, by sea and by land, in the fields, woods, and houses: And likewise concerning such strange things which for the most part happen before the death of certain men, especially great Princes, and before notable innovations of kingdoms and empires. Many which never saw or heard any of these things, suppose all that is reported of them, to be mere trifles and old wives tales: for so much as simple men, and such as are fearful and superstitio●s, persuade themselves they have seen this or that, when in deed the matter is far otherwise. Again, there are some which as soon as they hear of any thing, especially if it happen in the night, they by and by think some spirit doth walk, and are marvelously troubled in mind, because they can not discern natural things from spirits. And some (chiefly those which hunt after gains, by the souls of dead men) affirm that the most part of such things which are hard or seen, are the souls of dead men, which crave help of them that are living, to be delivered out of the torments of most cruel pain in Purgatory. Many not only of the common sort, but also men of excellent knowledge, do marvel whether there be any spirits or not, and what manner of things they are. Yea & some of my familiar friends have many times requested me, to show them my opinion concerning these matters. Wherefore me seemeth it shall be worth my labour, if I declare briefly and plainly out of the word of God, what we aught to judge concerning these things. For the ministers of God's Church can take nothing more profitable in hand, than to instruct the people of God purely and plainly, in such necessary matters as come in question out of the word of God, which is a lantern (as the psalmist says) unto our feet, and a light unto our paths: and to deliver them from all error and superstition, and bring them out of all wavering and doubt. And verily their study and diligence is to be highly commended, who for these few years ago, have set forth certain books drawn out of the scriptures written in the German tongue against sundry errors: & there's likewise who in these our days by writing of books do teach, instruct, and confirm the rude and unlearned people. For amongst many other excellent benefits, which God our heavenly Father hath bestowed upon mankind, this also is a great and most liberal gift, that in this latter, and as it were old age of the world, he hath brought to light by the art of imprinting, as well many other good authors, as also the holy scriptures of the ol●e and new testament, written in divers languages: whereby he doth not only teach us amply and fully what to believe, and what to do, but also mightily subverteth and quite overthroweth divers and sundry errors, which by little and little have crept into the Church. Truly all such are very ungrateful towards God, which do not willingly acknowledge this so notabel a benefit.  
As touching this my treatise concerning Spirits, 
The division or parts of this book▪  and strange wonders, I have divided it into three parts for the more clear understanding thereof. In the first part I show, that there are visions and spirits, and that they appear unto men sometimes, and that many and marvelous things happen beside the ordinary course of nature. In the second I discuss what manner of things they are, that is, not the souls of dead men, as some men have thought, but either good or evil Angels, or else some secret and hid operations of God. In the third I declare why God doth sometime suffer Spirits to appear, and divers forewarnings to happen: and also how men aught to behave themselves when they happen to meet with such things. In these points or parts, the chiefest thing whereon men use to reason touching this matter, are contained. Now I mean to handle this matter, being very obscure and intricate, with many questions, (I trust) so plainly, & clearly out of the holy scriptures, whereon we may surely stay ourselves, out of the ancient fathers, allowed historiographers, and other good writers, that those which are studious and lovers of gods truth, may well understand what may be denied and thought of those apparitions, and other strange and marvelous matters. And I also trust that even our adversaries also, (in case they will lay their affections aside, but a little while) will say that I have truly alleged all their arguments, and confuted them without any railing or bitterness. For my purposed end is according to the doctrine of saint Paul, to edify and not to destroy.  
As touching divinations, blessings, jugglings, conjuring, and divers kinds of sorcery, and generally of all other devilish practices, certain learned men of our time have written books, as Gasper Pe●cerus, joannes Viera, Ludovicus Mellichius, and perchance some others also, whose works I have not yet seen. It is not long ago since joannes Rivius, a man learned and eloquent, published a book in the latin tongue, entreating of spirits and superstition. In the which book albeit very briefly, yet doth he as he is wont in all things, very finely and eloquently entreat of this matter, and of other foolish superstitions. And albeit that I do writ more largely of this, yet was it not my mind to gather together all those things which I could have spoken and alleged touching the same matter: but only such as seem the chiefest and most especial points, partly because I would not be tedious to the reader, & partly also lest my books should grow unto an over great quantity. I have great hope that joachimus Camerarius, that excellent man, who readeth the ancient writers both greeks and latins, with exquisite judgement, and hath great experience in all things, will shortly writ learnedly and at large of this matter and also of others like unto it. For so much he seemeth to promise' in his preface to Plutarches book, De defectu oraculorum, & figura, & cons●crata Delphis (wherein he handleth the nature and operations of devils) and also in other of his writings. I for my part had once written this my treatise in the vulgar tongue, and now because I trust it shall be also profitable to other men, I have translated it into latin, adding certain things thereto.  

The dedication.  This my book which I have with great labour and study gathered out of many men's writings I present and offer unto you (most noble consul) according to the ancient fashion and custom: not for that I suppose you have any need of my teaching, touching these things which are herein handled. (For I am not ignorant, under what teachers you have attained unto true learning, and how you have and do continually read over sundry good authors with perfect knowledge in many tongues.) But partly that I might purchase credit and authority unto this my book with those men, unto whom your goodness, godliness and constancy (which you have always hitherto evermore showed, and yet do show, in setting forth true religion, and maintaining good laws) is thoroughly known: and partly that I might show myself in some respect thankful unto you. For your honour hath bestowed many benefits on me, whom you only know by sight, and upon other ministers of the Church, whereby you have so bound me unto you, that I shall never be able to make any recompense.  
Wherefore I most earnestly beseech you, not to refuse this sign and token of my good will, be it never so simple: but rather to vouchsafe, when you have leisure from the labour and toil of the common wealth, to read over this my book: for I have good hope it will not seem unpleasant unto you and others in the reading, as well for the plain order I use therein, as also for the sundry and manifold histories in it recited.  
Almighty God, who hath so blessed you with his heavenly gifts, that for them, (albeit very young) you have aspired unto the highest degree in your noble city and dominion of Berna, voutchesafe to preserve you in health, and increase and multiply his good gifts in you. My Lords and brethren the ministers of Tigurine and also your old companion master George Grebelius that excellent man in learning, virtue, and nobility, heartily salute your Lordship.  
From Tigurine in the month of january the year of Christ's Nativity. 1570.   

A TABLE OF the Chapters of the three principal parts, touching Spirits walking by night.  

Of the first part.  
COncerning certain words which are often used in this Treatise of Spirits, and divers other divinations of things to come. Chapter. 1. Folio. 1.  
Melancholic persons and mad men, imagining things which in very deed are not. Chapter. 2. Folio. 9  
Fearful men, imagine that they see and hear strange things. Chapter. 3. Fol. 14.  
Men which are dull of seeing and hearing, imagine many things which in very deed are not so. Chapter. 4. Fol. 16.  
Many are so feared by other men, that they suppose they have herded or seen Spirits. Chapter. 5. Fol. 21.  
Priests and Monks feigned themselves to be Spirits: also how Mundus under this colour defiled Paulina, and Tyrannus abused many noble and honest matrons. Cham 6. Fo. 23.  
Timotheus Aelurus counterfeating himself to be an Angel, obtained a Bishopric: four Monks of the order of preachers, made many vain apparitions at Berna. Cham 7. Fol. 28.  
Of a counterfeit and deceiving spirit at orleans in France. Chapter. 8. Fol. 37.  
Of a cert●ine parish priest at Clavenna, which feigned himself to be our Lady, and of an other that counterfeited himself to be a Soul, as also of a certain disguised Jesuit Friar. Chapter. 9 Folly▪ 41.  
That it is no marvel if vain sights have been in old time, neither yet that it is to be marveled at, if there be any at this day. Chapter. 10. Fol. 45.  
That many natural things are taken to be ghosts. Chapter. 11. Folly 49.  
A proof out of the Gentiles histories, that ghosts do oftentimes appear. Chapter. 12. Fol. 53.  
A proof out of the histories of the ancient Church, and of the writings of holy Fathers, that there are walking Spirits. Chapter. 13. Fol. 62.  
That in the Books, set forth by Monks, are many ridiculous and vain apparitions. Chapter. 14. Fol. 65  
A proof by other sufficient writers, that Spirits do sometime appear. Chapter. 15. Fol. 68  
Daily experience teacheth us, that Spirits do appear to men. Chapter. 16. Fol. 7●.  
That there happen strange wonders and prognostications, and that sudden noises and cracks and such like, are hard before the death of men, before battle, and before some notable alt●rations and changes. Chapter▪ 17. Fol. 77.  
It is proved by testimonies of holy scripture, that Spirits are sometime seen and herded, and that other strange matters do● often chance. Chapter. 18. Fol. 85  
To whom, when, where and after what sort, Spirits do appear, and what they do work. Chapter. 19 Fol. 88   

The Chapters of the second part.  
The opinion or belief of the Gentiles, jews, and Turks, concerning the estate of souls separated from their bodies. Chapter. 1. Fol. 92.  
The Papists doctrine touching the souls of dead men, and the appearing of them. Chapter. 2. Fol. 102.  
What hath followed this doctrine of the Papists, concerning the appearing of men's souls. Chapter. 3. Fol. 110.  
Testimonies out of the word of God, that neither the souls of the faithful, nor of infidels, do walk upon the earth after they are once parted from their bodies. Chapter. 4. Fol. 114.  
Testimonies of the ancient Fathers, that dead men's souls parted from their bodies, do not wander here upon earth. Chapter. 5. 116  
A confutation of those men's arguments or reasons which affirm, that dead men's souls do appear. And first, that is answered which certain do allege, to wit, that God is omnipotent, and therefore that he can work contrary to the ordinary course of nature. Chapter. 6. Fol. 123.  
That the true Samuel did not appear to the witch in Endor. Chapter. 7. Fol. 127.  
A confutation of their arguments, which would have Samuel himself to appear. Chapter. 8. Fol. 133.  
Whether the Devil have power to appear under the shape of a faithful man? Chapter. 9 Fol. 140.  
Moses and Elias appeared in the Mount unto christ our Lord: many have been raised from the dead both in body and soul, and therefore souls after they are departed, may return on earth again. Chapter. 10. Fol. 145.  
Whether the holy Apostles thought they saw a man's soul, when christ suddenly appeared unto them after his Resurrection. Chapter. 11. Fol. 148.  
Concerning the holy Fathers, Counsels, Bishops, and common people, which say that souls do visibly appear. Cham 12. Fo. 151.  
Whether souls do return again out of Purgatory, and the place which they call Limbus puerorum. Cham 13. Fol. 155.  
What those things are which men see and hear: and first that good angels 〈◊〉 sometimes appear. Chap. 14. Fol. 159.  
That sometimes, yea and for the most part, evil Angels do● appear. Chapter. 15. Fol. 163.  
Of wondrous monsters, and such like. Chap. 16. Fol. 164.  
That it is no hard thing for the devil to appear in divers shapes, and to bring to pass strange things. Chap. 17. Fo. 167.  
devils do sometimes bid men do those things which are good, and avoid things that are evil: sometimes they tell truth, and for what cause. Chap. 18. Fol. 171.   

The Chapters of the third part.  
God by the appearing of Spirits doth exercise the faithful, and punish the unbelievers. Chap. 1. Fol. 175.  
What the cause is that in these our days, so few spirits are seen or herded. Chapter. 2. Fol. 183.  
Why God doth suffer strange noises, or extraordinary rumbling to be herded before some notable alterations or otherwise. Chapter. 3. Fol. 186.  
After what sort they should behave themselves, which see good or evil spirits, or meet with other strange adventures: and first how Jews and Gentiles behaved themselves in the like cases. Chapter. 4. Fol. 187.  
How Christian men ought to behave themselves when they see spirits, and first that they aught to have a good courage, and to be steadfast in faith. Chap. 5. Fol. 190.  
It behoveth them which are vexed with spirits, to pray especially, and to give themselves to fasting, sobriety, watching, and upright and godly living. Chap. 6. Fol. 193.  
That spirits which use to appear, aught to be justly suspected: and that we may not talk with them, nor inquire any thing of them. Chapter. 7. Fol. 199.  
Testimonies out of the holy Scripture, and one example whereby it is proved, that such kind of apparitions are not to be credited, and that we ought to be very circumspect in them. Chapter. 8. Fol. 201.  
After what sort the faithful in the primative Church, used themselves, when they met with spirits. Cham 9 Fol. 204.  
That sundry kinds of superstition have crept in, whereby men have attempted to drive away spirits. Cham 10. Fol. 206.  
That spirits are not to be driven away by cursing and banning. Chapter. 11. Fol. 214.  
After what sort we ought to behave ourselves, when we hear strange cracks, or when other forewarnings happen. Chapter. 12. Fol. 216.   
FINIS.   

¶ The first part of this Book, concerning Spirits walking by night.  
Wherein is declared, that Spirits and sights do appear, and that sundry strange and monstrous things do happen.  

CHAP. I Concerning certain words which are often used in this Treatise of Spirits, and divers other divinations of things to come.  
TO the intent, that those men which occupy themselves in reading of this my Book, and especially in perusing of other ancient writers, may the better understand every thing, I will at the first entrance briefly expound those things which shall seem to concern the propriety of words and terms used in this my treatise of Spirits.  
Spectrum amongst the Latins doth signify a shape or form of some thing presenting itself unto our sight. 
Spectrum.  Scaliger affirmeth that Spectrum is a thing which offereth itself to be seen, either truly, or by vain imagination. The divines take it to be a substance without a body, which being heard or seen, maketh men afraid.  
Visum, signifieth an imagination or a certain show, 
Visum.  which men being in sleep, yea and waking also, seem in their judgement to behold: as we read of Brutus, who saw his own angel. Cicero in his first book Acadaem. quest. writeth, that Visum, amongst the Grecians is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fantasy, or vain imagination.  

Visio.  Also the Latins call those things Visiones, which the Grecians name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Terriculamenta, are vain visions or sights, which make men afraid. 
Terriculamenta.  The Latins also call it Terriculum, because it breedeth fear.  

Phantasma. Matth. 24. Mark. 6.  That which S. Math. 24. and Mark. 6. call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Erasmus doth translate it Spectrum▪ but the old interpreter useth the Greek word.  

Phasma.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like manner doth signify an else, a sight or vain apparition. Suidas maketh a difference between Phantasma & Phantasia, saying, that Phantasma is an imagination, an appearance or sight of a thing which is not, as are those sights which men in their sleep do think they see: but that Phantasia, is the seeing of that only which is in very deed.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in Luke. 24. chap. for a spirit or vain imagination. 
Pneuma. Luk. 24.  Howbeit most commonly some other word is joined unto it, if it be put for an evil spirit: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Gentiles (as S. Augustine and other fathers do testify) supposed that the souls of men become Daemons, that is, good or evil angels: which if they had done well, then were they called Lares, that is private gods: but if they have done evil, then were they named Lemures, or Laru●, bugs & Elves. But if it were doubted whether they had lived well or ill, then were they called Manes. Apuleius and other old writers affirm, that Genij and Lares were all one.  

Lares.  It was supposed (as Festus witnesseth) that Lares, were the souls of men, or else in●ernal gods. Lares were called Praestites, 
Praestites.  because they made all things safe with their eyes: that is, they saved and preserved all things.  
And authors affirm, they were called Hostilij, 
Hostilij.  for that they were supposed to drive away enemies. Neither were they thought to bear rule only in private houses, & in cross meeting ways, but also to defend Cities. They were likewise worshipped privately in houses, and openly in the high ways. As touching those that were called Lar●s you may read more in Antonius Constantius, of Faventia his commentaries, and in ovid. lib. 5. Fastorum.  
Genius (say the Grammarians) is the natural god of every place, of every thing, 
Genius.  or of every man when we are born, as it is written, we have two Geni●, whereof the one encourageth us to do well, the other ●o do evil. Genius (says Censorinus) is a god in whose governance every man doth live, so soon as he is born: either because he taketh care for our begetting, or that he is engendered with us, or else that he taketh charge and defence of us when we are begotten. Sure it is, he is called Genius, à gignendo, that is, of begetting.  
Penates likewise are domestical gods. Macrobius affirmeth, that they are gods by whom we only breath, 
Penates.  by whom we enjoy this body, & by whom we possess the reason of our minds. Nonius saith, Lemures are spirits walking by night, & terrors rising of pictures of men & of beasts. Other say, that Lemures are evil & hurtful shapes which appear in the night, yea and that they be the souls of those that make men black and blue, called after that name.  
Some men call the ghosts of all dead things by the name of Lemures. Thus sayeth Apuleius, Of those Lemures▪ 
Vmbr●●.  he that hath care of his posterity, and inhabiteth the house with a peaceable and quiet kind of rule, was called Lar familiaris, god of the house. And because amongst the people of old time, as they counted Lares good, so they supposed Lemures to be naught, therefore to drive them away, they did sacrifice unto them.  

Lemures.  Some other men affirm, that Lemures are souls which tarry about the bodies. Porphyrius calls them the wandering souls of men departed before their time, as it were Remures, taking their name of Remus, whose soul followed his brother Romulus: who to the intent he might pacify them, instituted feasts called Lemuria.  

Laruae.  Servius writeth, that Vmbrae were called Laruae: and they called dead men's souls by the name of Vmbrae. Of Laruae men are called Laruat● that is to say, frantic men, and such as are vexed with spirits. Who also (as Nonius witnesseth) are called Ceriti. 
Ceriti.   
Servius sayeth, that men's souls are called Manes, at such time as departing from their bodies, 
Mane●.  they are not yet passed into other bodies. And he judgeth that they are so called by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which is when one speaketh by contraries) of the old adjective Manus, that is good, because they were nothing less than good. For the ancient people supposed, that Manes were infernal gods, and therefore did they number them amongst their evil gods, and pacified them with sacrifice, lest they should hurt them. Some affirm that Manes are in deed infernal gods, but yet good: whereof cometh Mane, which signifieth good, and Dij Manes, as if you would say, good & prosperous gods, & thereof also is said Jmmanes, for, not good.  
Some other suppose, that souls separated from the bobodies, were called after this name: Whereby we see the ancient monuments of tombs have been dedicated to Dijs Manibu●, to the infernal gods: In the which opinion Apuleius was, as we said a little before.  
There are some that judge Manes, to be the very same, that the old people called Genij▪ and that there were two of these Manes assigned unto men's bodies, even immediately after their begetting, which forsake them not when they are dead, but continued in the graves after the bodies are consume●. ●or the which cause, those men who defaced Monuments, were thought to do wrong unto the gods called Manes. The soothsayers called as well the celestial as the infernal gods by the name of Manes, and that because they believed (as Festus doth writ) that all things did manare, that is, were derived from them. Other think they were so called ● manandopunc; of ●lowing, because the places between the circle of the Moon and the earth from whence they come, are full of souls.  
Mani● are deformed creatures, as Festus saith: 
Maniae.  and also ugly shapes, wherewith nurse's make children afraid.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a woman with a face almost of a monstrous fashion: 
Mormo.  hereof it is taken for a hag: as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify a terrible sight, a spirit, or an elf. Nicephorus sayeth in his Ecclesiastical history, that a woman using to walk by night is called by the name of Gilo.  
Lamiae were supposed of the ancient people to be women having eyes to put out or in at their pleasure, 
Lamiae.  or rather certain shapes of devils, which taking on them the show of beautiful women, devoured children and young men, alured unto them with sweet inticementes.  
Philostratus in his book Appollonio, writeth a marvelous history or fable of one Menippus, beloved of an hag. The same author writeth, that Lamiae are called of some men Laruae, spirits walking by night: and Lemures, night spirits of horrible shapes: and of many Empusa, ghosts of variable fashion: and that nurse's so named them to make their children afraid.  
Chrysostomus Dion writeth, that in the inmost part of Africa are certain wild beasts, having the countenance of a woman, which in like manner are called Lamiae: and he saith that they have their paps and all the rest of their breast so fair as any painters wit can devise, which being uncovered, they disceytfully allure men unto them, and when they have taken them, do forthwith devour them. 
Lame●▪ of Hieremie▪ chap. 4.   
In the fourth chapter of the Lamentations of Hieremie it is said: Lamiae nudauerun● mammas suas etc. Apuleius writeth, that Lamiae are things that make Children afraid.  

Striges.  Lamiae are also called Striges. Striges (as they say) are unlucky birds, which suck out the blood of infants lying in their cradles. And hereof some men will have witches take their name, who also are called Volaticae, as Festus writeth.  
The name of Gorgon, was invented to make children afraid: 
Gorgones.  for they say these Gorgon's are ravening spirits, such as men feign Lamiae to be.  
Ephialtae, & Hyphialtae, that is Jncubi and Succubi, (which we call Maares) are night spirits or rather Devils, 
Incubi. Succubi.  which leap upon men in their sleep. The physicians do affirm that these are nothing else but a disease.  
Empusa is an apparition of the Devil, or a spirit which showeth itself unto such as are in misery, 
Empusa▪  changing his shape into divers forms, and for the most part appeareth at noon time. Read more hereof in Suidas.  
Dicelon, is so called because it is sent to make men afraid: 
Dicelon.  those kinds of terrors the Grecians call Hecataea, as Apollonius writeth, because Hecate or Proserpina is the cause of them, 
Hecataea.  who therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of terrifying, and that by reason that terrors by night were thought to be stirred up by her.  
Plutarch writeth, that Acco and Alphito, were monstrous women, 
Acco. Alphito.  by naming of whom, mothers kept their children in awe, and made them fear to do evil.  
Cardanus calleth these Devils which keep under the earth, 
Telchinnes.  & many times kill men as they are undermining, by the name of Telchinnes. Men using witchcraft, and such as are possessed with a Spirit, and out of their wits, are called amongst the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

Pan. Faunu●.  Of these sort are those monsters, half like men and half like beasts, which men say are found in woods, and oftentimes have appeared unto men. It is said, that Panes and Fa●ni, are all one, having their neither parts like unto Gaotes feet.  
And men say, that Satyri, 
Satyri. Sileni.  are almost like unto men: And those which are of full age are called Sileni.  
Onocentaurus, is a beast of a strange fashion, 
Onocentaurus.  which is reported to be like a man in the upper part, and downward like an ass.  
Onosceli, as it is written in plutarch, 
Onosceli.  are Devils having legs like unto asses.  
The old people imagined, that Hippocentauri, 
Hyppocentaurus.  were creatures, who before were like to men, but the hinder parts had the similitude of horses.  
And they do fain, 
Sphinx.  that Sphinx is Animal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a beast of the similitude of a man.  
Scylla, and Harpyae, are ravening devils, 
Scylla. Harpyae.  with faces like unto maidens.  
As touching men living in the Sea, 
Triton. Nereids. Syrenes.  as Tritones, Nereids and Syrenes, who as the ancient people affirmed, had faces like unto men, Read Gesnerus in Historia Aquatilium, where he entreateth of them. For he proveth out of many authors, that there are found Monsters in the sea, having shapes and countenances somewhat like unto men.  
Some of these monsters which are in deed, be of the kind of Apes, and some are only fabulous, or false: yet notwithstanding, it may be, that the devil doth deceive men under the forms of them.  
Thus much concerning terms, which we must use in this our treatise of Spirits or visions hereunto have I adjoined strange haps, and foretokens, which for the most part chance before great matters. And therefore I knit them unto these, because they have great resemblance unto them. For vain imaginations also appear unto our sights: armed men as it were are seen on earth, or in the air: and other such like shapes, voices, noises, cracks, and such like. 
Portentum.  But as touching the very words, Portentum is that which forsheweth some thing to come, as when strange bodies appear in the air, or blazing stars, or thunder in fair weather, or whirlwinds do chance. Festus saith, that albeit Portentum be a natural thing, yet it happeneth seldom, and doth betoken some thing to come to pass after a certain season.  
Ostentum, is some strange thing, which showeth some thing to come to effect speedily. 
Ostentum.  They give the like examples of them both.  
Prodigium, is a thing which albeit it often chance by course of nature, 
Prodigium.  yet notwithstanding it doth always betoken some evil thing, being called Prodigium, as it were of porro agendum, to be done afterward.  

Monstrum.  Monstrum, is that which happeneth against nature, as when any thing is brought forth having membres belonging to an other kind: the which is also called Promonstrum, as who should say, Porro aliquid monstrans, sive monens, that is, showing or warning some thing to happen afterward. Notwithstanding these terms are many times confounded together, & taken in one signification, and that because they respect one end, that is, to tell before or give warning of things to come. The vain visions whereon we here entreat, appertain nothing to natural philosophers, neither yet these things which we have joined with them. For if a sudden crack, or sound, or groaning, or rumbling, as though the house would fall, or if any other thing chance which standeth by natural reason, it doth not properly belong unto this matter which we have in hand. But letting these things pass, we will by God's help and aid come nearer to the matter itself▪   

CHAP. II Melancholic people, and mad men, imagine many things which in very deed are not.  
THere have been very many in all ages, 
Some men deny there are Spirits.  which have utterly denied that there be any spirits or strange sights. The Philosophers of Epicurus sect did jest and laugh at all those things which were reported of them, and counted them as feigned and counterfeit, by the which only children and fools, and plain simple men were made afraid. When Cassius, who was an Epicurian, understood by Brutus, that he had seen a certain vision, he (as plutarch doth testify) endeavoured to attribute the matter unto natural causes. We read in the .23. chap. of the Acts of the Apostles, 
Acts. 3●.  that the Sadduceys did not believe there should be any Resurrection of the dead, and that they denied there were any spirits or angels: Yea and at this day, many good and godly men believe those things to be but tales, which are talked of ●o and fro concerning those imagined visions: partly because in all their life, they never saw any such, and partly or rather especially, because in time past men have been so often deceived with apparitions, visions and false miracles done by Monks and Priests, that now they take things that are true, to be as utterly false. What soever the cause is, it may be proved, by witness o● many writers, & by daily experience also, that spirits and strange sights do sometime appear, and that in very deed many strange and marvelous things do happen. True it is, that many men do falsely persuade themselves that they see or hear ghosts: for that which they imagine they see or hear, proceedeth either of melancholy, madness, weakness of the senses, fear, or of some other perturbation: or else when they see or hear beasts, vapours, or some other natural things, than they vainly suppose, they have seen sights I wot not what, as hereafter I will show particularly by many and notable examples.  
There is no doubt, but that almost all those things which the common people judge to be wonderful sights, are nothing less than so. But in the mean season it can not be denied, but that strange sights, and many other such like things, are sometimes heard and also seen.  

Sundry imaginations of malancholicke people.  And first it can not be denied, but that some men which either by dispositions of nature, or for that they have sustained great misery, are now become heavy and full of melancholy, imagine many times with themselves being alone, miraculous and strange things. Sometimes they affirm in great sooth, that they verily hear and see this or that thing, which notwithstanding neither they nor yet any other man did once see or hear. Which thing we sometimes see by experience to b●e true in those men, which be troubled with great headache, or subject to other diseases of the body, or cannot take rest in the night or are distraughted of their wits. Those which devil with such kind of men, when they here them tell such obsurde tales, such strange things, and such marvelous visions, albeit they pity their unfortunate estate, yet can they not many times contain themselves from laughing. Aristotle in his book de rebu● mirandis, writeth of a certain man distraught of his wits, who going into the Theatre of Abydos a City of Asia, 
Theatrum a place to behold plays and pastimes in.  when no man was therein, and there setting alone, by clapping of his hands, signified that he liked as well every thing there, as if some comedy or tragedy had been notably set forth on stage. The very like History hath Horace, in his second book of Epistles of a certain man, who coming into the Theatre at Argos, behaved himself even as the other man did: And when his Kinsfolk through the help of good Physicians, had restored him to his right wits again, he was very angry with them, saying, that he never lived more pleasantly than while he was beside himself. Atheneus lib. 12. writeth of one Tresilaus, whose brains were so distempered, that he verily supposed all the ships which arrived at port Piraeus, to be his own: he would numbered them, he commanded the Mariners to launch from shore, and when they returned after their voyage home again, he as much rejoiced as if he had been owner of all wherewith they were laden. The same man affirmed, that in all the time of his madness he lived a very pleasant life, until the Physician had cured him of his disease. I myself have seen a man, johannes Leonardus Sertorius by name, whom very honest and grave men, which knew him well, 
joannes. Sertorius.  would testify to be a godly man, which was thoroughly persuaded with himself, that he could prove our Religion which we now profess, to be true and catholic, even by a miracle from heaven as sometime Helias did. He desired the Magistrates of certain Countries to call together their Papists, and Protestants: for he was ready (he said) to show this miracle, and in case he did it not openly before them all, he refused not to sustain any kind of punishment. The like reason is also of other men which are beside themselves: for they take on them marvelous things, either because they have mused long time on some matter conceived in their minds, as cunning Artificers often times do: or because they have been long wearied with sickness, or else because they love extremely. You shall found some that imagine themself as it were armed with horns of an Ox: other appear to themselves to be earthen vessels, and therefore they will shun every thing for fear they be broken. Of such an one writeth Galene, De lo is affectis. lib. 3 ca 6. and also lib▪ 4 ca 1▪ Other suppose themselves dead, other think themselves great Princes, other to be learned men, other to be Prophets & Apostles, & therefore they will foretell things to come. The same he writeth of them that are taken with frenzy 
* 
See Ludoui●. Caeliu. li. 17. c●. ●. antiquitat.  
Galen de loci● affectis.  
Libro de Simtomatum diff. chap. 3.   and namely, of one Theophilus a Physician, who in other things was wise, and could dispute well and perfectly know every man: yet notwithstanding, he thought there were certain Minstrels did haunt that corner of his house where he used to lie, and that they tuned their pipes, and played on them every day: And he verily thought, that he saw them, some sittting, and some standing, and in such sort continually piping without intermission, that they ceased at no time, neither in the day, nor in the night. And therefore he never ceased to cry, and to command his servants to drive them out of his doors. When he was thoroughly recovered of his sickness, than he told all other things which every one of them had said or done: and also he called to mind the imaginations which he conceived of the tediousness of the minstrels.  

Paulus Aegineta. Lycanthropia.  Paulus Aegineta writeth in his third book and xu chap. that those that are taken with Lycanthropia▪ (which is a kind of madness) leap out of their houses in the night, in all things imitating the nature of wolves, and that until it waxy day, they keep about the graves of dead men. Moreover, sometimes the Devil (enemy to mankind) so deceiveth men, that they seem unto themselves to be beasts. 
Augustine upon Genesis.  Whereof Augustin writeth In Genesin ad literam lib 7▪ cap. 11. they which are bitten with mad Dogs are afraid of water. This disease they call Hydrophobiam: out of which Aegineta lib. 5. ca 3 reporteth, 
Hydrophobia.  that they which are troubled with this disease, looking on the water, and being brought unto it, flee from them soon: other utterly refuse all kind of moisture: and that there are some which bark like Dogs, and bite them that come unto them. Rufus showing the cause of their fear, sayeth that they suppose they see in the water the shadow of the Dog which bit them. 
Rufus.   
Ephialtes, which the Physicians call the Maare, is a disease of the stomach, 
Ephialtes the 〈◊〉.  concerning which read Paulus Aegineta▪ li. 3. cap. 16. Many which are taken with this disease▪ imagine that a man of monstrous stature sitteth on them, which with his hands violently stoppeth their mouth, that they can by no means cry out, and they strive with their arms and hands to drive him away, but all in vain. Some led with vain fantasy, think him who oppres●eth them, to creep up by little and little on the bed, as it were to deceive them, and anon to run down again. They seem also to themselves to he●re him. This disease is called by an other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Mad men which have utterly lost the use of reason, or are vexed by God's permission, with a Devil, 
Madmen.  whom the Gospel calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do marvelous things, talk of many visions and divers other matters. Their sight deceiveth them, in so much as they mistake one man for an other: which thing we see by experience, in Bedleme houses where mad and frantic men are kept. We read that Ajax t●ke the matter so grievously, when Achilles' armour was adjudged unto Ulysses that becoming mad through grief, and drawing out his sword, he set upon herds of swine, supposing that he fought with the whole army of the Grecians. Afterwards hanging up two of the greatest of them on posts, with railing words he whipped them, thinking one of them to be Agamemnon, the other Ulysses, of whom with the first he was angry as an evil judge, with the other because he was by him vanquished in judgement. But afterwards when he came again to himself, for very shame he flew himself. It hath many times chanced in battle, that the soldiers falling into great fury their captains have been forced to take away their armour, because by rage they took their own fellows for enemies, and began to set on them violently.  
Tertullianus saith thus: 
Tertullian.  Those which are mad see one man in an other, as Orestes saw his mother in his sister, Ajax beheld Ulysses in an herded of swine, Athamas and Agave wild beasts in their own children etc.   

CHAP. III Fearful men, imagine that they see and hear strange things.  
THat which we have hitherto spoken concerning melancholic men, and men out of their wits, may also be understood of timorous and fearful men. For if any man be timorous by nature, or subject to fear through great dangers, or by some other ways, he also imagineth strange things which in deed are not so, especially if he have in him any store of melancholy. Women, which for the most part are naturally given to fear more than men, 
●. P●t. 3.  (for which cause S. Peter in his first epistle speaking of the duty of married folks, calleth them the weaker vessel,) do more often suppose they see or hear this or that thing, than men do. And so do young women, because commonly they are afraid. If when men sit at the table, mention be made of Spirits and elves, many times women and children are so afraid that they dare scarce go out of doors alone, lest they should meet with some evil thing: and if they chance to hear any kind of noise, by and by they think there are some spirits behind them, such vain persuasions have they. A cowardly soldier judgeth his enemies to be more in number than they are: the noise of a leaf being moved so affrighteth him (which thing God in his law threateneth his people of Israel except they do their duties) that he betaketh himself to his heels: if he but hear a woodspecke with his ●ill beating on a Tree, he strait thinketh the enemy ready to leap on his shoulders: yea if ●e hear but a mouse move, by and by his heart is in his Hose. These and such like things never trouble a stout and courageous Soldier.  
And yet som● times in the chase, lusty soldiers flying away from their company, are so troubled in mind, that they think their friends enemies, and cannot tell in the world where they are, and whether they go: all the which cometh by fear.  
plutarch in his book De sera numinis vindicta, 
plutarch.  reporteth a marvelous and notable history, of one called Bessus: who after he had murdered his father, hide himself a long season. But on a time as he went to supper, espying a swallows nest, with his spear he thrust it down: and when those which supped together with him, misliked and abhorred his cruelty (for we like not those men that trouble little birds and other beasts, because we judge them austerne and cruel) he answered: have they not (says he) falsely accused me, a great while crying out on me, that I have slain and murdered my father. Those which wer● present being stricken with great admiration, reported these his words to the king, who immediately caused him to be tormented, and examining the matter diligently, at the last found him guilty and punished him as a manquiller of his own father. Hereof you may gather what fear● can do: the swallows could not speak, and yet he persuaded himself that they upbrayed him with murdering his father. Even so many through fear, imagine that they hear and see many things which in deed are méer● trifles.  
Procopius in the beginning of the wars of Italy declareth, that as Theodoricus sat at meat, 
Theodoricus imagining that he seethe Simmachus.  after he had put to death Boethius and Symmachus his son in law, a fish head being brought before him, he saw in it the countenance of Symmachus looking horribly, which biting the neither lip with lowering eyes seemed to threaten him, wherewith the King being sore abashed fallen into a grievous sickness, whereof he afterwards died. Yea fear if it be unmeasurable maketh us to abhor those things, which otherwise should be comfortable unto us. The apostles of our lord Jesus Christ may be examples hereof. 
Matth. 14.  Who in the night season being in great danger in the Sea, when they saw Christ walking on the water approaching towards them were marvelously appalled. For they supposed they saw a Spirit, and cried out for fear. But the Lord came to deliver them out of that present danger wherein they were. After his resurrection they were marvelously afraid, and as S. Luke says, they verily supposed they see a Spirit, 
Luke. 24.  when in deed he appeared unto them in his own body. Therefore the lord comforteth & hartneth them saying: Behold my hands & my feet, for I am even he: handle me and see: for a spirit hath not flesh and bones as you see I have. They through great joy could not believe it, but marveled at it. Here thou seest, by fear it came to pass, that the Disciples supposed the lord himself to have been a ghost. And therefore no man aught to marvel if we hindered by fear, mistake one man for an other, and persuade ourselves that we have seen spirits, whereas no such were. They which are of stout and haughty courage, free from all fear, seldom times see any spirits. It is reported of the Scythians, 
Stout and courageous men seldom see any Spirit●.  a warlike nation dwelling in mountains (from whom it is thought the Turks take their original) that they never see any vain sights of spirits. Authors writ that Lions are not feared with any bugs: for they are full of stomach and devoid of fear.   

CHAP. FOUR Men which are dull of seeing and hearing imagine many things which in very deed are not so.  
THey which are weak of sight are many times in such sort deceived, that they behold one man in stead of an other. Poare blinded men whom the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which can not see any thing, except it be very near their eyes (as for the most part students are, which night and day turn over their books) are so much deceived in their sight, that they are many times ashamed to utter what they have thought they have seen. And it standeth by natural reason, that an over seemeth to be broken in the water: and a tower four cornered, a far off showeth to be round. 
Drunken men see strange things.  Those which drink wine immoderately, in such sort that their eyes begin to wax dim, and stare out of their heads, like hares which have been carried hanging on a staff a mile or twain, see things far otherwise than sober men do. They suppose they see two candles on the table, when there is but one: desiring to reach the pot, they put their hand amiss. In Euripides tragedy named Bacchis, 
Euripides.  Pentheus affirmeth that he seeth two suns and two cities of Thebes: For his brains were marvelously distempered. It is a common saying, that if wine have the victory, all things seem to be turned upside down: trees to walk, mountains to be moved, & rivers to run against the head. etc. Solomon exhorteth all men from drunkenness, in his proverbs. cap. 23. showing what discommodities ensue thereof, 
Proverb. 23.  and amongst other things he sayeth thus: Thy eyes shall see strange (to wit) visions and marvelous apparitions. For as timorous men imagine miraculous things, even so do drunken men, who of purpose corrupt and spoil their sight. And albeit God show many wonders in the air, and in the earth, to the end he may stir men up from idleness and bring them to true repentance, yet notwithstanding we must think that drunken men which sit up until midnight do often say, they have seen this or that vision, they have behold this or that wonder, when as in deed they are utterly deceived. For in case they had returned home in due season, and not overcharged themselves with too much wine, no such thing had appeared unto them. For in deed their eyesight had not been blinded. Doth it not often come to pass, that when men are once thoroughly warmed with wine, they mistake one for another, of whom they thought they were abused in word or deed, and violently fly on them with weapon? The place before alleged out of Solomon, may also be understood to this purpose: Thy eyes shall see strange (to wit,) women, to lust after them. For experience teacheth us that men being drunk, assay to ravish matrons and maidens, which being sober they would never once think upon. Wine immoderately taken is the nurse of rash boldness and filthy lust.  

Some see themselves.  Aristotle writeth that some men through the feebleness of their sight, beholding in the air near unto them (as it were in a glass) a certain image of themselves, suppose they see their own angels or souls: and so as the Proverb is, they fear their own shadow. Although men in obscure and dark places can see nothing, yet do they not (I pray you) imagine they see divers kinds of shapes & colours. And we many times suppose those things which we see, to be far otherwise than in deed they are.  
It is well known, a man's sight may be so deceived, that he verily thinks that one devoureth a sword, spitteth out money, coals, and such like: that one eateth bread, and spitteth forth meal: one drinketh wine, which after runneth out of his forehead: that one cutteth of his fellows head, which afterwards he setteth on again: and that a cock seemeth to draw after him a huge beam of timber. etc. Moreover it may be brought to pass by natural things, as by perfumes and such like, that a man would swear in earnest, that all men ●itting at the table with him, have no heads at all, or else that they are like the heads of asses: & that sometimes a vine spreadeth itself as it were over all the house, when in deed it is a mere deceit, or a plain juggling cast Of which matter there be books commonly set abroad. 
Hearing deceiveth.  The like reason is in hearing, & in the other senses. Those men who●e hearing is somewhat decayed, many times seem in their own imagination, to hear the noise of boisterous wind, or violent tempest, the sparkling of fire, the roaring of waters suddenly increased, singing and sounding of instruments, and also the jangling of bells, when as in deed these things are not so, but only chance by default of hearing: for others which are conversant with them, having the right use of hearing, do not hear any such thing at all. Sometimes in very deed such things are herded, as the crackling of wainscot walls, and such like, which are natural signs of some tempest shortly after ensuing.  
There are also certain hollow places, through the which the wind whiszing, giveth a pleasant sound, as it were through a pipe, much like unto singing, so that men wonder very much thereat. We read in writers of Philosophy, that the very same also chanceth in banks of rivers, which bend a little in compass. Hearing is also deceived when we think we hear thunder, and it is in deed but the rumbling of some cart. 
The sens● of feeling is deceived.  There be many which think they handle some thing, and yet are deceived: If men sick of the ague, drink wine of the ●est and sweetest sort, yet they think it is more bitter than Ga●l: if they eat pottage never so good, yet they judge it unsavoury: which thing cometh not of any fault in the Cook, but of the mouth and stomach which is distempered with sickness. For unto them which have abundance of choler, all things seem bitter. And even so it cometh to pass, that a man supposeth he seethe, heareth, feeleth, or is felt of some spirit, when in deed it is not so, and yet no man can persuade him the contrary.  
If fear and weakness of the sight and of other senses meet together, 
Weakness of the sight and fear.  than men fall into strange and marvelous imaginations, believing things utterly false, to be very true: Neither will they be brought from their own opinions by any means or reason.  
We read that not only particular and private men, but also whole armies of soldiers generally have been so deceived, that they have verily thought their enemies hard at their heels, when as no man followed. And hereof have proceeded many horrible flights in battle.  
Cominaeus, a knight and diligent writer of histories, in the end of his first book of the Acts of jews the .11. King of France, 
Cominaeus.  writeth, that when Charles Duke of Burgundy, with other Princes had removed their army to Paris, they understood by their espials, that the next day the king had determined to set on them with all his power of men. Wherefore the next day Charles sent out certain horsemen to view his enemies: who coming forth, by reason that the element was somewhat ●arke, supposed they saw a huge number of pikes and spears, but when they had passed a little further and that the air was a little clearer, they understood the same place wherein they judged the king to be with all his army, to be planted and overgrown with many high thistles, which a far off showed as it had been long spears. For the night beguileth men's eyes. And therefore none aught to marvel, if travelers towards night or at midnight, mistake stones, trees, stubbes, or such like to be spirits or elves. We read in the last book of the kings the 3. chap. that after the death of king Achab, 
Kings. 4.  the Moabites revolted from joram his son, wherefore he desired josaphat to aid him, and with all his power he determined to make war on the Moabites, to reduce them to obedience, and subjection. Which thing when the Moabites herded, they prepared to defend themselves, so many as were able to bear armour. But when they had set forward very early in the morning against their enemies, supposing in the rising of the sun, the waters which GOD had miraculously brought out to be red, they said amongst themselves: Surely the two Kings have encountered together, and each have destroyed other, whereupon they running on heaps without order, to spoil the Israelites Tents, were by them vanquished and slain: here you see all the Army mistook water in stead of blood.   

CHAP. V Many are so feared by other men, that they suppose they have herded or seen Spirits.  
FUrthermore it cometh to pass many times that not only pleasant and merry conceited men, but also spiteful and malicious men, changing their apparel, make others extremely afraid. It is a common custom in many places, that at a certain time of the year, one with a net or visard on his face maketh Children afraid, to the end that ever after they should labour and be obedient to their Parents, afterward they tell them that those which they see, were Bugs, Witches and Hags, which thing they verily believe, and are commonly, miserably afraid. Howbeit, it is not expedient always so to terrify Children. For sometimes through great fear they fall into dangerous diseases, and in the night cry out, when they are fast asleep. 
Solomon pro.  Solomon teacheth us to chasten children with the rod, and so to make them stand in awe: he doth not say, we must bear them in hand they shall be devoured of Bugs, Hags of the night, and such like monsters.  
Many times, pleasant & merry young men, disguise themselves like unto Devils, or else shroud themselves in white sheeets to make other men afraid: with whom if simple men chance to meet, they make no doubt of the matter, but verily think they have seen spirits, and strange sights. And yet it is not always the safest way, so to deceive men with jests and toys, for many examples might be brought to show how evil some men have sped hereby. It is an usual and common thing that young men merrily disposed, when they travel by the way, coming to their Inn at night, tie ropes to the bed side, or to the coverlet or garments, or else hide themselves under the bed, and so counterfeating themselves to be Spirits, deceive and mock their fellows It chanced once at Tigurin● where we devil, that certain pleasant young men disguising themselves, 
Dancing spirits.  danced about the churchyard, one of them playing on a beer with two bones, as it were on a drum. Which thing when certain men had espied, they noised it about the city, how they had seen dead men dance, and that there was great danger, lest there should shortly ensue some plague or pestilence.  
Moreover it is well known to all men, that harlots, and whoremongers, have practised their wickedness a long season under this cloak and pretence, persuading their family, that walking Spirits haunt the house, lest they should be taken with the deed doing, and that they might enjoy their desired love. Many times such bugs have been caught by the magistrates, and put to open shame. thieves likewise under this colour have many times rob their neighbours in the night time, who supposing they herded the noise of walking Spirits, never went about to drive the thieves away. Touching this point, that an evil Spirit, by means of natural things which have strange virtues, can do marvelous things, by deceiving men's senses, I will at this present speak nothing.   

CHAP. VI priests and monks feigned themselves to be Spirits: also how Mundus under this colour defiled Paulina, and Tyrannus abused many noble and honest matrons.  
TO these things may be added that there have been in all ages certain priests, which practising strange devices, & giving themselves to Necromancy, have bewitched foolish men that highly esteemed them, to the end they might thereby increase their riches, and follow their lustful pleasures. Touching which matter, to the end godly disposed men may be the more heedful, I will rehearse a few histories.  
josephus a writer of histories, 
josephus d● antiquitatib.  in his 18 book and 4. chap. of Antiquities, remembreth a notorious deed which happened at Rome in the time of Tiberius Cesa●, under the pretence of sacrificing to the goddess Isis. I will record the history as it is translated by Galenius a very learned man.  
There dwelled at Rome a woman named Paulina, 
Paulina and Mundus.  no less renowned for honesty of life, than for the nobility of parentage: She was also very rich and exceeding beautiful, as one that was now in the flower of her age, & especially adorned with the great virtue of chastity: and married she was to one Saturnius, a man worthy of such a wife. It chanced that Decius Mundus, a famous young knight, become very much enamoured with her: & because she was a woman of greater wealth than that she might be wone with rewards and money, so much the more was this lovers madness inflamed, in so much that he stuck not to proffer her for one night .200000. groats. The Attic groat & the Roman penny are by common valuation all one. ●udeus accounteth one of them worth viij Crusadoes: so this sum according to his reckoning amounteth to .26000. Florens.  
And yet not being able by these means to move her constant mind, because he could not endure the rage of his love, he determined, by abstinence and hunger to make an end both of life and love together. This determination was not unknown to Ide, Mundus Father's bondservant, a maid cunning in many arts, but such as were not to be liked. She marvelously grieved with the young man's wilfulness in abstaining from meat, talking with him, by sweet & flattering words began to encourage him, assuring him that she would bring to pass, that he should at his pleasure embrace Paulina. After that he had gladly condescended to her entreaty, she telleth him she must needs have fifty thousand groats to overthrow the Gentlewoman's chastity. So putting the young man in good hope, and receiving as much money as she required, because she well knew Paulina could not be won with money, she deviseth a new way to deceive her. Understanding therefore that she was marvelously addicted to the worshipping of Isis, she inventeth these means: She talketh with some of Isis' Priests, and having received sure promise of them to keep all things secret, and (which is most effectual) having showed their reward, promising presently 25000. groats, and when they had done the deed, other 25000. she openeth unto them the young man's love, beseeching them to help by all means possible, that she might enjoy the same. They touched at the heart with desire of the money, gently promised their help. Wherefore the elder of them speedily goeth to Paulina, and being admitted to her speech, after he had obtained to talk with her in secret, he declareth that he is come unto her being sent by the great God Anubis (this Anubis having a head like to a Dog, was worshipped together in one Temple with Isis) who is marvelously in love with her beauty, and doth command her to repair unto him. She joyfully received the message, and forthwith vaunteth among her familiar acquaintance, that the God Anubis hath vouchsafed to love her: And she telleth her husband, that she must sup and lie with him. Which thing was so much the more easily granted unto her, for that her husband had had good experience and knowledge of her chastity. Whereupon she goeth to the temple, and after supper when time of rest drawn near, being shut in by the priest, she méeteth with Mundus, who had privily hidden himself there, the darkness bringing them together, without any suspicion. And so all that night she satisfied the young man's desire, supposing she had done pleasure unto the God. Afterwards he departing from her, Paulina early in the morning, before the priests (who were privy to this deceit) were stirring, returned home to her husband, to whom she recounteth her meeting with Anubis, & also with great words setteth out the same amongst her gossips and friends. They could not believe her, considering the nature of the thing, and yet could they not choose but marvel, weighing the great chastity of the woman. Three days after the deed done, Mundus meeting by chance with his beloved, said unto her: O well done Paulina, thou hast saved me 200000 groats wherewith thou mightest have increased thy riches, and yet notwithstanding thou hast fulfilled my desire, for I way it not that thou hast despised Mundus, sith under the title of Anubis▪ I have enjoyed my disired lust, which words said, he departed. But the woman than first perceiving this villainy, began to tear her garments, and opening the whole matter unto her husband, beseecheth him that he suffer not such a notorious mockery to go unpunished. Her husband then declareth the whole matter to the Emperor Tiberius: who after he had learned all things by diligent examination, trusseth up these juggling priests on the gallows, together with Ide, the author of all this mischief, by whose means chief the chastity of this noble gentlewoman was defiled: and overthrowing their temple, he commanded the Image of Isis to be sunk in the river Tibris. But i● pleased him to chasten Mundus with banishment, a more gentle kind of punishment, ascribing his fault to the weakness of his immoderate love. By this history it may easily be gathered how Satan in times past be witched the Gentiles, & how their priests persuaded them that their Gods appearing in visible form spoke this or that unto them, which notwithstanding were very false. Under the pretence of worshipping their gods, they gave themselves to wicked devices. For how often may we well think they committed abominable mischief (although in deed the matter itself never came to light.) If they brought it to pass, that Mundus by their means enjoyed his desired love, surely there is no doubt, but that they themselves under the colour of holiness deflowered other mē● daughters & wives: for otherwise this devise could never have been so ready in mind. This matron would never hau● been so well content, unless the very same had been practised with other dames before. Neither yet would her husband have suffered her t● lodge in the Church all night. What need was there for the gods to have beds prepared for them in the Church, when it was most apparent they never lodged in them. Prince's also may learn by the example of Tiberius, although he were a wicked tyrant, how such varlets are to be restrained. T● this purpose maketh the history which Ruffinus a priest of Aquilia reporteth in Lively 11. ca 25. of his ecclesiastical history. 
Ruffinu●.   

Tyrannus a wicked priest.  There was a priest in Alexandria in Egypt, vowed to Saturn whose name was Tyrannus. This man as it had been from the mouth of god, used to say unto all such noble & principal men, whose ladies he liked & lusted after, that Saturn had commanded, that such a one's wife should lie all night in the temple. Then he which herd the message, rejoicing much that the god vouchsafed to call for his wife, decking her up bravely, & giving her great gifts (forsooth jest she should be refused because she came empty) sent her forth unto the temple, wher● the woman being shut up in the presence of all men▪ Tirannus when he had fast locked the doors, surrendering the keys departed his ways. Afterwards in great silence passing through privy caves under the ground, he issued forth out of the open holes into the image of Saturn: which image was made hollow in the back, and cunningly fastened to the brickwall. And as the candles burned within the Church, be spoke suddenly unto the woman (giving great ●are, & praying devoutly) through the image made of hollow brass, in such sort that the unhappy woman, trembled between fear and joy, because she thought herself worthy of the speech of so great a god. Now after the ●audy god had talked his pleasure to bring her in great fear, or to provoke her to lust and wantonness, suddenly all the lights were put out with the spreading abroad of sheets, by a certain cunning devise. And then descending out of the image he committed adultery with the woman much abashed and afraid, using most profane and wicked gloss unto her. When he had thus dealt a long season, almost with all the wives of these silly gentlemen, it chanced in the end that a certain chaste gentlewoman began to abhor & loathe the deed, & marking the matter more heedfully, known it to be Tyrannus voice: & thereupon returning home again declared ye●lye conveyance of this horrible deed unto her husband. He being set on fire with rage for the injury done unto his wife, or rather unto himself, apprehended Tyrannus, & brought him to the place of torments, where being convicted he confessed all the matter, & then other deceits being likewise detected, all shame & dishonour was spread throughout the houses of the Pagans': the mothers were found adulterers, father's incestuous people, & their children illegitimate and bastards. Which thing so soon as it was brought to light and noised abroad, together both Church and image, and wickedness and all was utterly subverted and destroyed. We read that Numa Pompilius bore the people of Rome in hand that he had familiar company with Egeria a Goddess of the waters, to the end he might purchase credit and authority to his laws.   

CHAP. VII. Timotheus Aelurus counterfeating himself to be an Angel, obtained a bissopricke: four Monks of the order of Preachers, made many vain apparitions at Berna.  
IT might be somewhat born withal, if these things had only chanced among the Gentiles, which were without the word of God, if we did not evidently see the like happen often times amongst christians, and in case it were not to be feared lest many such things should happen even at this day also. 
Lippis & tonsoribus no●um  For it is well known to all men, that there have been many magiciens, sosserers, & conjurers, & those especially Monks and priests, who could easily counterfeit visions, and miracles, and familiar talking with souls.  

Theodorus.  Theodorus Lector, collectaneorum ex historia ecclesiastica li. 1. writeth of Timotheus Aelurus, that he, before Proterius bishop of Alexandria was put to death, gaping for the bisshopprike, in the night clad in black apparel walked about the cells of the monks, and calling each man by his name, they answering, said unto them, that he a spirit, one of gods servants came to warn them, that every one revolting from Proterius, should join himself unto Timotheus. And by this craft and deceit obtaining the bisshopprike, he made great uproars in the Church of God. Hear I cannot refrain myself as touching this present matter, 
Four monks of Berna.  but that I rehearse a famous history, of four monks of the order of preachers (who were brent at Berna in Helvetia in the year of our Lord 1509. the last day of May) by what subtleties they deceived a poor simple Friar whom they had lately retained into their monastery: concerning which thing, many books were written at the same time when these things were done, which are yet extant both in the latin and in the german tongue. There was great contention between the monks of the order of preachers, and the friars Minorites, or Franciscans, touching the conception of the virgin Mary. The friars preachers affirmed, that she even as other men also was conceived in original sin, that the Franciscans denied and stoutly denied. At the last the matter came to that issue that the preachers determined to avouch and prove their opinion by false and feigned miracles: taking advisement in a certain Synod (which they call a chapter) held at Vimpenium a city of Germany, where the most convenient and fittest place for this matter might be found: and at the last they chose out Berna in Helvetia, because the people there were plain and simple, and given to the wars. Four therefore of the chiefest in the Abbay of the order of preachers began the pageant at Berna: and because the Supprier one of the four, was well seen in conjuring, he bound the Devil to join in council with them by what means they might best bring their purpose to pass. He appearing unto them in the likeness of a Negro or black Morian, promised them all that he could do, under this condition, that they should yield and give themselves unto him, which thing they willingly did, delivering unto him a writing written with their own hand and blood. And it chanced at the same time very fitly, that one john jezerus, a plain fellow, a tailor by occupation, was choose into their order, who seemed to be very fit for their purpose. They tried him by throwing stones into his chamber in the night time, making a great noise, and feigning themselves to be Spirits. The matter seemed unto them, even from the beginning, that it would take good success▪ On a certain day being Friday, the supprior shrouding himself in a sheet, together with other Spirits, whom he had conjured up for this purpose, broke into the friars cel with great force and noise, feigning with many tears, that he desired his aid & help. Now had they privily conveyed Holy water and the Relics of Saints into his Cell before. The poor Friar half dead with fear, denied that he could by any means help him, recommending himself to Christ our saviour, and to his holy mother. The Spirit answered, that it was in his and his brethren's power to deliver him out of this misery, if he would suffer himself for the space of eight days, every day to be whipped until the blood followed, and moreover, cause eight Masses to be song for his sake in S. john's chapel, himself while they were song, lying in the floor with his arms spread abroad. After he told him that the next Friday before midnight, he would come again with greater noise, willing him in any wise not to be afraid, for the Devils could nothing hurt him, because he was an holy man. The next day this foolish Friar openeth all the matter to the ringleaders of this devise, beseeching them to assist him, that the miserable soul might be delivered. The matter was out of hand rumoured about the city. The Monks preached openly hereof in the pulpit, commending highly the holiness of their order, which even hereby might be seen, for that the spirit craved help of them, and not of the wicked drunken Franciscans▪ At the time appointed, the spirit accompanied with other evil spirits, came again with great noise to the friars cell, who adjuring and conjuring him, questioned with him touching certain points. The spirit showed him who he was, and for what cause he was so miserably vexed: and withal gave great thanks both unto him and also to his fathers, for being touched with remorse of him, adding, that in case there were yet xxx Masses song, and ●our Uigiles observed, & that he would yet once again whip himself until he bled, than he should be clean delivered out of most cruel torments, which he had continually endured a hundred and sixty years. He had conference with him also of other marvelous matters, which we need not here to rehearse. Afterwards the same spirit appeared again unto the Friar, and preferred the order of preachers before all others, bearing him in hand, that many of them which had been adversaries unto this order, suffered most horrible torment in purgatory, & that the city of Berna should be utterly overthrown, except they banished the Franciscans, & refused the yearly stipends which they received at the french kings hands. He also talked of sundry things which had happened to the Friar (which thing they had learned before of him by means of auricular confession.) Moreover he heartily thanketh the Friar for the great benefit of his deliverance, giving him to understand, that he was now admitted into the vij degree of Angels, and that he should say Mass there for his benefactors.  
After these things thus done, an other night one coming unto him in the apparel of a woman, said he was S. Barbara, whom he devoutly served, and told him that the blessed virgin would shortly appear unto him, and make full answer unto those questions which one of the Monks had written in a paper for him. This paper Barbara promised that she herself would deliver unto our Lady, which they should shortly after find in a holly place sealed and signed miraculously. The Friar upon this revealeth the whole matter unto his fathers, desiring to be confessed of his sins, whereby he might be found worthy the apparition or seeing of our Lady. He willed them to search in the hallowed place for the scroll, which at the last they found in the Fratry (as they term it) where they had laid it before. Then they carried it with great reverence unto the high altar, affirming that it was sealed with Christ's blood, and that the tapers lightened of their own accord. In the morning the virgin Mary appeared unto him again, rehearsing many things which her son jesus commanded her to tell unto him: to wit, that Pope julius was that holy man, which should reconcile the two orders in friendship again, and institute & ordain the feast of the defiled conception of our Lady, for she would send unto the Pope a cross marked with four drops of her sons blood, in sign that she was conceived in original sin: and that they should find an other cross marked with five drops of blood in their fratrie, which they must convey to Rome▪ for the Pope would allow and confirm it with large indulgences and after return it to Berna again: other things likewise she said, whereof many things were both reported and written to and fro.  
But in witness of the foresaid things, the same Mary drove an iron nail through the hand of the poor Friar, saying: this wound shall be renewed in the day wherein my son was crucified, and in the feast of my sons body. After they took a burning water made by Necromancy, by the which they taking away his senses, made four other wounds in his body. And after that he came again unto himself, they bore him in hand that there was a certain holy thing I wot not what, which appeared about him. And when they saw that many men came flocking about him to see this new Christ, they taught him (for he was of rude conditions) how to behave himself. And when they had given him a drink bereaving him of his senses, and causing him to some at the mouth, than he said be strived and wrestled with death, even as Christ did in the mount Olivet. After all this, another of them appeared unto him, telling him many things: but the Friar knowing him by his voice, began to suspect and mislike the whole matter, and with violence thrust him from him. The next night the Friar himself appeared unto him, saying that he was Mary of whom he had been in doubt, and to the end he should be out of all suspicion, she had brought him the host of her sons body (for he brought him an host stiped in poison) to the end he should no more think he saw an evil spirit: he also affirmed, that he had brought a vessel of glass full of her sons blood, which he would give unto him, and to his Monastery. But the Friar, who also had this vision in suspicion, answered: If (said he) thou be not an evil spirit, rehearse thy Pater noster and thy ave Maria with me. The Prior said the Pater noster, and afterward said in the person of our Lady: Hailed am I Marry full of grace, the Lord be with me. etc. The Friar knowing the Prior's voice, caught a knife, and wounded him therewith, and when he defended himself, the Friar stoutly resisted, and drove him back. These things thus done, the Supprior being in good hope to restore all that they had lost, appeared again to the Friar, saying that he was S. Catherine of Sena, and therewith begun to chide him, for that he so discurteously had entreated the holy Virgin: adding moreover, I am sent (quoth he) to show thee, that the wounds which thou hast in thy body, are the very true wounds of Christ, which neither I, nor yet S. Francis hath, and that he enlarged with many words. Yet notwithstanding, the Friar so entertained him, that he was glad to save himself with running away. Now because the Friar would no longer be mocked at their hands, they, marvelously troubled, and almost at their wit's end, taking advise among themselves, broke the matter unto him, and told him, that in very deed they freely confessed many of those apparitions which he had seen to be feigned, and that for no other cause, but to the end he should persevere in his profession and Religion, howbeit the very effect of the matter was most true, and that he aught not to doubt, but that he bore the wounds of christ in his body. And forsomuch as the matter was now known abroad, they earnestly besought him, that he would not refuse to go on in the matter, for otherwise their order should incur open shame, and both he and they fall into present danger, but in case he would persist in his enterprised purpose, the thing would fall out to his and their great advantage. And so with fairer words, they persuaded him to make promise to be ruled by them hereafter.  
After long instruction and teaching, they placed him on the altar of our Lady, kneeling on his knees within a chapel before the image of the holy virgin: Where one of the Monks standing behind a cloth, spoke through a cane reed, as if it were Christ talking with his mother, in this wise: Mother why dost thou weep? have I not promised thee, that whatsoever thou willest, shall be done? Whereto the image made answer. Therefore I weep, because this business finds no end. Then said the image of Christ: Believe me mother, this matter shall be made manifest. This done, the Monk privily departing, the chapel doors were shut. As soon as these things were scattered about the city, by & by there was a great thronging of people. Among whom also came four monks, dissembling and feigning, that they knew not what was there done, and therefore they commanded the doors to be opened, and after asked the Friar how and after what sort he came there. He answered them that he was carried by a spirit. And moreover ●old them what words the image had spoken, and that he could by no means move out of that place before that four of the chiefest Aldermen were come unto him, unto whom he had certain things to be declared: he also desired to receive the holy sacrament. The Aldermen were forthwith called, and then the Friar declared unto them, how the Virgin Mary lamented and sorrowed, for that the city of Berna should be shortly destroyed, for receiving yearly pensions of the French king: Also for that they drove not the Franciscans out of their city, who honoured her with the feigned title of undefiled conception. Unto this his talk the Aldermen answered very little. By and by the other Monks gave him the host infected with poison, which when he refused to receive, they brought him an other, which he took, than they led him with great pomp into the choir, (for so they call the uppermost part of the church. The Friar & the other four Monks were soon after called before the Aldermen, to testify the truth whether those things were so or not. But the four fearing exceedingly lest he should bewray some thing, because they known he suspected them, endeavoured by all means to do him some privy mischief by poison given in his meat, & therefore they gave him the sacrament dipped in poison, which he presently cast up again by vomit: finally they so vexed and tormented him by so many ways, that in the end he left the College and ran away, and opened the whole matter to divers and sundry men. In the mean time the Monks dispatched two legates or messengers to Rome, to obtain a confirmation of these things of the Pope, that hereafter it should be utterly unlawful for any man to contrary or mislike the same. And when these messengers were returned, (and as the Proverb is) thought themselves in a safe haven, the noble Senate had commanded the four Monks to be fast kept in prison: for they had learned the whole circumstance of the matter before of the Friar, whom they had committed to ward. And sparing neither labour nor money, sent also unto Rome, that they might perfectly know, what they should do in this matter. In the end both the Friar & the four Monks were all put to torments, and there confessed all the matter. And when they had been openly convict of so many guiles, and horrible deeds, by the Pope's permission they were first put from the orders (which they commonly call degradation) and afterwards burned in the f●er.  
It was commonly reported, that in case the noble Senate of Berna had not prosecuted the matter with great constancy, and courage, the Clergy would have cloaked all the knavery, and have set the authors at liberty. For they had great cause to doubt, as it after came to pass, jest they should lose their credit and authority amongst many of the orders of Monks, & that these things whereon the Popedom rests, as it were upon pillars, should now be had in great suspicion with all men. For it is most evident that after the impiety, deceit and wickedness of these Monks began to be known abroad, the opinion of the clergy began to decay, and to be suspected more and more every day, of good and godly men: when as they said this or that soul required their help: that tapers lighted of their own accord: that this or that image spoke, wept, or moved itself from place to place: that this or that Saint endowed their monastery with precious relics: or that Crosses were sprinkled with the blood of Christ: yea and although they had obtained confirmation of these matters from the Pope, yet notwithstanding many afterwards would in no wise belèeve it to be so. Likewise they would not be persuaded, that this holy father falling into a trance, saw any miraculous things: or that Francis and Catherine of Sena, bore the marks of Chrystes five wounds in their body.  
Furthermore, not without great cause, men began to doubt of transubstantiation of bread into the body of Christ, sith they had so often poisoned the sacrament: and also of those things which they chanted upon with open mouth, touching pardons, vigilies, orders, purgatory, holy water, and satisfaction. For that we let pass many things, it is clearer than the day light, even by this history, that many things have been beaten into the people's heads touching these foresaid matters, which were only devised and invented by these idle bellies.   

CHAP. VIII. Of a counterfeit and deceiving spirit at orleans in France.  
ANd that no man think the friars preachers alone to have been so bold, and wicked, and so ready in devising so many monsters, let us hearken a while to a notable history of the Franciscan Friars, reported by Sleidane in the ninth book of his commentaries, concerning the state of religion and the common wealth in the time of Charles the fifth.  
In the year (saith he) of our Lord 1534. the Franciscan Monks played a bloody and deadly pageant at orleans in France. The majors wife of the same city, when she died, commanded in her will, that she should be buried without any pomp or noise, solemnly used at that time. (So also William Bude, a rare and singular ornament of France, lying on his death bed at Paris, in the year of our Lord 1540 in the month of August, left commandment with his friends to bury him without any great solemnity and pomp.) The woman's husband, who reverenced the memorial of his wife, did even as she had willed him, and because she was buried in the Church of the Franciscans, besides her father and grandfather, gave them in reward only six crowns, whereas they hoped for a far greater pray. Shortly after it chanced that as he felled certain woods, and sold them, they desired him to give unto them some part of it freely without money: which he flatly denied. This they took very grievously, and whereas before they misliked him, they devised this means to be revenged: forsooth to report that his wife was damned for ever. The chief workmen and framers of this tragedy were Colimannus, and Stephanus Atrebatensij, both doctors of divinity, and Colimannus a great conjuror, having all his implements in a readiness, which he wonted to use in such business: and thus they handled the matter. They place over the arch of the church a young novice: he about midnight when they came to mumble their prayers (as they were wont to do) maketh a great rumbling & noise: out of hand the Monks began to conjure & charm, but he answereth nothing, then being required to give a sign whether he were a dumb Spirit or not, he gins to rumble & stir again: which thing they took as a certain sign. Having laid this foundation, they go unto certain citizens, chief men & such as favoured them, declaring that a heavy chance had happened at home, in their monastery▪ not showing what the matter was, but desiring them to come to their matins at midnight. When those citizens were come & that prayers were now begun, the counterfeit Spirit beginneth to make a marvelous noise in the top of the church, and being asked what he meant, and who he was, he giveth them signs that it is not lawful for him to speak: Therefore they command him to make answer by tokens and signs, to certain things they would demand of him. Now was there a hole made in the vault, through the which he might hear and understand the voice of the conjuror: and then had he in his hand a little board which at every question he strake in such sort as he might easily ●e herded beneath. First therefore they ask him whether he were one of them that had been buried in the same place, afterwards they reckoning up many by name which had been buried there, at the last also name the majors wife: & there by and by, the Spirit gave the sign that he was her soul. He was further asked whether he were damned or not, and if he were, for what desert or fault? Whether for covetousness, or wanton lust, for pride, or want of charity, or whether it were for heresy, and for the sect of Luther newly sprung up? Also what he meant by that noise and stir he kept there? Whether it were to have the body now buried in holy ground to be digged up again, & to be laid in some other place? To all the which points, he answered by signs as he was commanded, by the which he affirmed, or denied any thing, according as he strake the board twice or thrice together. And when he had thus given them to understand, that the very cause of his damnation was Luther's heresy, and that the body must needs be digged up again, the monks request the citizens (whose presence they had used) that they would bear witness of those things which they had seen with their eyes, and that they would subscribe to such things, as were done a few days before. The citizens taking good advise on the matter, lest they should offend the mayor, or bring themselves in trouble, refuse so to do: but the Monks notwithstanding take from thence the sweet bread, which they call the host, & body of our Lord, together with all the relics of saints, & carry them to an other place, & there say their Mass. The bishop's substitute judge (whom they call Official) understanding this matter, cometh thither accompanied with certain honest men, to the intent he might know the whole circumstances more exactly, & therefore he commandeth than to make conjuration in his presence, & also he requireth certain to be choose to go up to the top of the vault, & there to see whether any ghost apered or not. That Stephanus Atrebatensis stiffly denied, & marvelously persuading the contrary, affirmed, that the spirit in no wise aught to be troubled. And albeit the Official, urged them very much, that there might be some conjuring of the spirit, yet could he nothing prevail. In the mean while that these things were a doing, the mayor, when he had showed the other justices of the city, what he would have them do, took his journey to the king, & opened the whole matter unto him. And because the monks refused judgement upon plea of their own laws and liberties: the king choosing out certain of the Aldermen of Paris, giveth them absolute and full authority, to make inquiry on the matter. The like doth the chancellor, master Antonius Pratensis, Cardinal and legate for the Pope, throughout France. Therefore when they had no exception to allege, they were conveyed unto Paris and there constrained to make their answer: but yet could nothing be wrong out of them by confession. Whereupon they were put a part into divers prisons, the Novice being kept in the house of master Fumaeus, one of the Aldermen, who being oftentimes examined & earnestly requested to utter the truth, would notwithstanding confess nothing, because he feared that the Monks would afterwards put him to death, for staining their order, and putting it to open shame: but when the judges had made him sure promise, that he should escape punishment, and that he should never come into their handling, he ripped up unto them the whole matter, as it was done, and being brought before his fellows, advouched the same to their faces. The Monks albeit they were by these means convicted, and almost taken tardy with the deed doing, yet did they refuse the judges, bragging and vaunting themselves on their privileges: but all in vain: for sentence passed on them, and they were condemned: that they being carried back again to orleans, and there cast in prison, should finally be brought forth to the chief Church of the city openly, and from thence to the place of execution, where they should make open confession of their trespasses. But there chanced at the very same time a grievous persecution against the Lutherans, which was the cause why that sentence, (albeit it was too gentle for so great an offence) was never put in execution. For they feared much, because Luther's name was odious every where, lest if any sharp judgement had passed, they should not so much have punished the offenders, as shamed their order: and many supposed that whatsoever had happened unto them, would have been a pleasant and joyful pageant and spectacle for the Lutherans. Now the order of the Franciscane Friars, hath the opinion of great holiness with the common people: insomuch, that when they being condemned, were carried to orleans certain fond women moved with foolish pity, followed them to the very gates of the city, wiping and sighing abundantly. When they were come to orleans, and were there cast into divers prisons, again they vaunted and bore themselves very brag on their privileges, and liberties: and so at the last when they had lain long in prison, they were in the end delivered without any greater punishment. All the while they were in prison, they wanted nothing: for there was bestowed upon them, especially by women, very largely, for to serve for their living, and to purchase to them help and favour. Except these persecutions & troubles, which we spoke of before, had hindered the matter, the king (as many reported) was fully determined, to have overthrown their house, and made it even with the ground.  
This history also doth demonstrate and shew●, that Spirits are not always herded, when some men affirms they are.   

CHAP. IX. Of a certain parish Priest at Clavenna, which feigned himself to be our Lady, and of an other that counterfeited himself to be a soul: as also of a certain disguised jesuite Friar.  
TO the end we may the better understand this matter, I will yet rehearse an other history of a certain parish priest, which chan●●d a year before the other I spoke of, which is set forth briefly but yet truly, 
loannes Stumpfius.  by loannes' Stumpfius, in the Germane Chronicles of the Heluetians the 20. book & 8. chapter, whereof also many notable men at this day bear sufficient witness. A certain parish priest of Claevenna, (which is a City near the Laake or water Larius in the country of Rhetia, being far in love with an honest and fair maiden, the daughter of a citizen in the same town, oftentimes followed her, as she went unto her father's barn: and attempted to have deflowered her, but she ever resisted, & put him back. In the end when he see he could not obtain his purpose, he privily stolen out of the church a blue clot, beset with sundry stars, & therewith covering himself, save only that he left his arms & feet naked, which he also bewrayed with blood, he hideth himself without the town, and there muffling his face with a thin linen cloth, méeteth again with the maid, feigning himself with a counterfeit voice, to be the blessed virgin Mary. Then in many words he declareth unto her divers plagues, which were shortly like to fall on the city, for the heresies of Luther, (for at other times also he had bitterly inveighed against Luther, in his open Sermons:) he also commanded the maid to show many things unto the citizens, touching holidays, fastings, general processions. etc. And amongst other things he added, that there was a certain holy and religious man, which had heretofore asked a thing at her hands in the very same place, which she had hitherto denied him, but now it was her pleasure, if he required the same again, she should in any wise grant it, if she would attain everlasting life: and that above all thing, she must conceal and keep close this latter point unto herself. The maiden by & by blazed it about all the city, that our Lady had visibly appeared unto her, & foretold her of sundry plagues likely to hap unto the city. The inhabitants taking good advise on this matter, at the last for fear of these imminent dangers & plagues, gave commandment, that three days should be kept holy. In the which time the maid, supposing she should do high service to the virgin Mary, fulfilleth the lust of that wicked knave. This treachery & deceit being shortly after detected by the wonderful providence of God, the varlet was first beheaded, and afterward brent in fire.  
Erasmus Roterodamus writeth in his xxij book of Epistles, unto a certain bishop, excusing himself, 
Erasmus.  touching certain points, which he had moved unto him, to the end he should be very circumspect: and amongst other things, making mention there of spirits or wandering souls, he reporteth this history. There was (saith he) a certain parish priest, who had dwelling with him in his house, a niece of his, a woman well stored with money: Into whose chamber he would oftentimes privily convey himself, being disguised in a sheet like unto a Spirit: And then he cast forth a doubtful voice, hoping that the woman would either procure a conjuror, for her help, or else herself make him answer. But she having a manlike courage, privily requesteth one of her friends to lodge in her chamber secretly all night. The man being armed with a club in stead of other conjuring tools, and being well tippled with drink, to avoid fear, hideth himself in the bed. Suddenly cometh the spirit roaring very miserably: The conjuror with his club awaketh, leapeth out of his bed scant sober, and setteth upon him. Then the spirit with his voice and gesture beginneth to make him afraid. But the drunken conjuror soon answered him: If (quoth he) thou be the devil I am thy mother: & therewith catching hold on him, all to be beaten him with his club, & would also have slain him, if he had not changed his voice, and cried, O spare me for God's sake, I am no soul, but I am sir john. Which voice when the woman herded and knew, she leaps out of her bed, and parts the fray. etc. The same Erasmus writeth in the foresaid epistle, that this Priest upon Ester eve, 
Spectrum.  put live crabs privily into the churchyard, having wax candles on light cleaving to their sides: which when they crauled amongst the graves, seemed to be such a terrible sight, that no man dared approach near them. Hereof rose a fearful report, wherewith all men being amazed, the priest declareth to the people in the pulpit, that they were the souls of dead men which desired to be delivered out of their torments by Masses & alms deeds. This deceit was espied by these means: that at the last one or two of the crabs were found amongst the rubbish, having the candles done out cleaving on their backs, which the priest had not taken up.  

Georgius Buchananus.  Georgius Buchananus, prince of all Poets in this ●ur age, reporteth an history in his Comedy called Franciscanus, of one Langus a priest, who falsely affirming that in a field of Scotland full of Brimstone there were souls miserably tormented, which continually cried for help an● succour, suborned a country clown whom he would conjure, as if he had been one of those souls. Which disobeyed of his, the husbandman afterward discovered when he was drunk. I would hear repeat his verses, but that his books are now in every man's hands. While I was writing these things, it was reported unto me by credible people, that in August●, a noble city of germany, this present year 1569. there was a maid and certain other men servants in a great man's family, which little regarded the sect of the jesuite Friars: & that one of the said order made promise to their master, that he would easily bring them to an other opinion: & so disguising himself like unto a devil was hide in a privy corner of the house: unto the which place, one of the maids going, either of her own accord to fetch● some thing, or being sent by her master, was by the disguised jesuite made marvelously afraid: which thing she presently declared unto one of the men servants, exhorting him in any wise to take heed of the place. Who shortly after going to the sam● place, & laying hold on his dagger, suddenly stabbed in the sergeant devil, as he came rushing on him. This history, is written in dutch verses, and put in print, and now almost in every man's hands.   

CHAP. X. That it is no marvel if vain sights have been in old time, neither yet that it is to be marveled at, if there be any at this day.  
MAny other like examples might be brought but these may suffice to prove evidently, to what point ambition, covetousness, envy, hatred, stubburnesse, idleness and love, do most commonly drive men.  
We see by common experience, 
Ambition.  that proud ambitious men dare adventure any thing. If they may hurt or hinder other men by accusations, slanders, or any other ways or means, whom they suppose may prejudice or let their exalting to honour, they stick not at all to do it. What marvel is it then that Monks and Priests, which desire to be aloft, endeavour now a days to purchase unto themselves authority by false miracles, vain apparitions, and such other like trumpery.  
All men know what a pernicious thing covetousness is. For they which are not contented to live with a little, 
Covetousness▪  but will needs be rich, neither care for any man, nor yet spare any man. Hungry guts seek sundry ways to fill themselves: few willingly endure hunger. Wherefore it is not to be marveled at, if amongst Monks & priests at these our days, who have b●n ever reported to be covetous, there be some found, which by false apparitions of souls, seek their gains, inventing holy pilgrimages, and other baits to get money For what will not idle & slothful lubbers attempt to purchase riches? 
Paul●▪  Doth not Saint Paul say, that those which will wax rich by idleness, fall into the snares of the Devil?  
Emulation, wilfulness, envy hatred, contention, 
Envy.  desire to overcome, what they may do, what they may bring to pass, daily experience teacheth us. The preachers of Berna, when they perceived they could not overcome their adversaries by any other means, yielded themselves (which is horrible to be spoken) unto the Devil, making him one of their counsel. And who can deny but the priests now adays are also for the most part, stubborn, and full of contention.  

Idleness.  Idleness is the nurse and mother of all mischief: what goodness then may you look for of them, which not only exercise themselves in no labours prescribed by God, neither yet apply themselves to good learning, but day and night play the gluttons? Tell me I pray thee, whether the labouring husbandman, or the idle man, who always spent his time in inventing pernicious mischiefs, first found out those cruel instruments of war which they call guns.  
It might be declared in many words what love is able to do. 
Love.  Now because Monks and priests live idly, abounding in all wantonness, and yet are restrained from holy marriage, what marvel is it if at this time also they feign and counterfeit many visions, that they might thereby the eas●er enjoy their love? And here I will not say it is to be feared, that there are many amongst them so wicked and villainous, as to exercise and practise magical arts, & such like, which are utterly forbidden. Who can then marvel hereafter, if it be said, they counterfeit spirits, affirming they have let men see this or that soul? For in what men soever these vices be, which we have rehearsed, surely those dare boldly adventure any thing.  
No kind of men are more obnoxious to these kind of things, than those which lead their life in monasteries, and colleges: & therefore no man aught to marvel or think it a strange thing, if we say that in times past many false visions have been practised, and may also at this day likewise happen. For the world, as all men justly complain, waxeth worse and worse. Men are now more impudent more bold, more covetous, and more wicked, than ever they were in times past.  
Moreover the clergy of Rome have in many places this prerogative above others, that most men (especially such as are led by superstition) make much of them, worshipping them with great reverence, no man so much as suspecteth them to apply their minds to evil matters, to subtlety, craft, and disobeyed: all men look for other things at their hands. If therefore they addict themselves to evil devices, they may easily deceive men, except God miraculously reveal their wickedness, & bring it to light, as we declared in a few examples rehearsed before.  
And perchance for this cause also priests and Monks could not be so well blamed, for their so often deceiving plain meaning folks with craft and subtlety, in so much as some of their most holy fathers, 
Pope's have feigned visions▪  I mean Popes of Rome have been very cunning in magical sciences, as their own historiographers affirm, and by means of those arts, have aspired to the high top of Popedom▪ Beno (or rather Bruno, 
Bruno.  for so I judge his name is) who was also a Cardinal, set forth the life of Pope Gregory the seventh, in writing, 
Gregorius. 7.  in the which he showeth the said bishop to have been a proud, arrogant, malicious and covetous Monk, and that he was thoroughly seen in the black art of necromancy. 
Bartholom●us Platina.  Bartholomeus Platina (who being a sworn servant with the Pope, excusing their faults as much as he can) writeth of Silvester the second, that he gave himself to the Devil, & that by his means, his counsel & magical devices, he attained the great office of papacy. Do you think, that it is a hard thing for him that is confederate with the enemy of mankind, to feign spirits & souls, or to conjure a Devil, to make men believe he were a s●ule, do you think such men abhor to do such mischief? The Historiographers report that Bonifacius the 8. deceived his predecessor Celestinus, by a voice sent through a cane reed, 
Bonifacius.  as though it had come from Heaven, persuading him to give over his office of popeship, and to institute therein, one Bonifacius a worthier man than he, except he would be thrust out of the kingdom of heaven. The poor simple Pope obeying this voice, ordained Bonifacius Pope in his stead, in the year of our Lord .1254. who first brought in the year of jubilee. Of this Boniface, the common people would say, He came in like a Fox, he reigned like a Wolf, and died like a Dog. If the very vicar of Christ, who hath all knowledge as it were fast locked in the Coffer of his breast, could be deceived, let no man marvel any more if simple credulous husbandmen and citizens have been deceived, and that it hath been said to them: God spoke this: This soul did ask help: and such like things, which are most false and vain. If this man could counterfeit the voice of God, could he not also feign the voice of dead men?  

Sometimes Say men beguile the priests.  Before I proceed any further, this is also to be observed, that pleasant conceited fellows, may often times deceive the priests themselves. For when the priests did brag, that they could conjure Spirits and deliver men's souls: it may be that other being wrapped in sheets, having underneath them live coals in an earthen pot, appeared unto priests, who by and by were persuaded they saw souls which required their help to be delivered. Erasmus in his Colloquio or talk which he entitled Exorcismus, ve●●pectrum, or a conjuration or vision, writeth how one Polus marvelously deceived a priest called Faustus. But there is nodoubt but that priests being many times deceived in jest by the lay men for pastimes sake, have on the other side more often times beguiled them in earnest.  
I have spoken hitherto of men being awake, and now I will add a few words of such as sleep. 
Men walking by night.  There be many which have such a kind of disease, that they walk in their sleep: which thing we read to have been true in one Theon a Stoic, and in Pericles' servant, who in their sleep, climbed up to the top of the house. I have heard of some which in their sleep have done that which being awake, they could not do by any means. If a man see such a one walking in the night, either apparelled or naked, and after hear him say he was at the same time in his bed, he will strait think, it was his soul that he saw, the like will he do if he hear such a one at his own house.   

CHAP. XI. That many natural things are taken to be ghosts.  
THere happen daily many things by the ordinary course of nature, which divers men, especially they that are timorous and fearful, suppose to be visions or Spirits. As for example, when they hear the crying of rats, cats, weasels, martin's, or any other beast, or when they hear a horse beat his feet on the planks in the stable at midnight, by & by they sweat for fear, supposing some bugs to walk in the dead of the night. Sometimes a bitter, or hearne (which birds are seldom seen with us in Germany) or some other strange birds, make a noise in the air: many fools strait ways dream, they have heard I wot not what. If a worm which fretteth wood, or that breedeth in trees chance to gnaw a brickwall of waynescot, or other timber, many will judge they hear one softly knocking upon an anduill with a sledge: and sometimes they imagine they hear many hammers at one time. Simple foolish men hearing these things, imagine, I know not how, that there be certain elves or fairies of the earth, 
Fairies of the earth.  and tell many strange and marvelous tales of them, which they have herded of their grandmothers and mothers, how they have appeared unto those of the house, have done service, have rocked the cradle, and (which is a sign of good luck) do continually tarry in the house. If such dwarves or elves have been seen at any time, surely they were evil Spirits. For we read that the Gentiles in time past, had their familiar or household gods, whom they worshipped with great devotion, because (as they thought) they took care of their house, and defended their family: and unto these men, evil spirits did sometimes appear, thereby to confirm them the more in their blind superstition.  
Olaus magnus Archbishop of Vpsalia, writeth in his history de Gentibus Septentrionalibus, 
Olaus magnus  that even at this day also, there are spirits seen in these countries, which having the shape of men, do men service in the night, dressing their horse, and looking to their cattle. The wound in the night, overthroweth some thing, or shaketh a casement or lid of the window: many by and by think they see a spirit, and can very hardly be brought from the vain opinion.  
This thing is also according to nature, that when a man either crieth or speaketh in the woods, 
Echo.  valleys, or other hollow places, Echo will resound the later word or syllable, so plainly many times, that a man would verily think some living body made him answer again. Many would be afraid hereof at all times, but especially in the night season, except he known very well it were a natural thing.  
Cardanus in his book de subtilitate lib. 18▪ rehearseth a marvelous history of one Comensis, 
Cardanus.  who very late in the night, coming to a rivers side, not knowing where he might pass over, called cut aloud for some body to show him the ford, and when the Echo made him answer, he supposing it to be a man, asked him if he might pass over here: to whom the Echo answered again in the Italiam tongue, Here, here. But in the place was a whirlpool, & a great roaring of the water: Therefore the man doubting, asketh once or twice again, whether the river might be passed over in the same place: to which the Echo answered still that it might. In the end, when he had escaped the passage without danger, he told his friends, how by the persuasion of the devil, he had almost thrown himself headlong into the river, and drowned himself. In the same place, he saith, that the great Hall at Ticinium in Italy, doth tender sundry and manifold voices, if one speak in it, and that the voices as it were die and make an end much like a man's voice, when he lieth a dying, in so much that a man can scant be persuaded it is the noise of Echo.  
There are certain things which shine only in the night, as some precious stones do, 
Things shining by night.  the eyes of certain beasts, a Gloewoorme, or gloebearde, as also some kind of rotten wood, wherewith many times children so terrify their playfellows, that they imagine with themselves, to see evil spirits, or men all burning with fire. Hector Boethius writeth, 
Hector Boethius.  that a certain king of Scots caused some of his men to be disguised in garments with bright shining scales, having in their hands rotten wood in stead of staves and so to appear to his nobility and lords in the night, exhorting them to fight courageously with their enemies, and promising them to obtain victory. Whereby the noble men supposing they had seen angels, behaved themselves valiantly, and achieved the victory.  
Many times candles and small fires appear in the night, and seem to run up and down. 
Burning lights  And as the young men in Helvetia, who with their firebrands which they light, at the bonfires in shrovetide, sometime gather themselves together, and then scatter abroad, and again, meeting together, march in a long rank: even so do those f●ers sometime seem to come together, and by and by to be severed & run abroad, and at the last to vanish clean away. Sometime these f●ers go alone in the night season, and put such as see them, as they travel by night, in great fear. But these things, and many such like have their natural causes: and yet I will not deny, but that many times devils delude men in this manner.  
Natural Philosophers write, 
Exhalations.  that thick exhalations arise out of the earth, and are kindled. mines full of sulphur and brimstone, if the air enter unto it, as it lieth in the holes and veins of the earth, will kindle on fire, and strive to get out. Sometimes fire bursteth out of the earth, as high as a tall tree, and is suddenly put out again. Which thing is to be thought to proceed of fiery matter, seeking a vent to gush out at. We read of the mount Aetna in Cicilie, that in times past it burnt continually, day & night, casting forth flames of fire, fiery stones and ashes in great abundance. The like is read also at Vesunius a hill in Campaine, about a German mile from Naples: The same hill in the time of Titus the Emperor, as S. Hierom reporteth, cast forth of it so much fire, that it burned the country, and cities, and people round about it, and filled the fields adjoining full of cinders and ashes. These two hills, even in our days boiling with great heat, have very much endamaged the people inhabiting thereabouts. In Iseland, as Olaus Magnus witnesseth are found fires which break out of the earth. And as whole hills and mountains may burn, even so may a little fire be kindled in the earth, & yet wander very large. They which traveling by the way, or by some other means chance to see these things, and know not the natural causes of them, imagine by reason of fear, that they have seen men burning like fire, or some other strange thing, which they have herded other men talk of. And by means of their great fear, often times they fall into great dangerous diseases.  

Glasses.  The art perspective doth also work this wonderful feat, that divers and sundry shapes will appear in glasses made and set together after a certain artificial sort: some times they will seem to go out of the doors, and resemble men of our familiar acquaintance. Many things in very deed are natural, although we can not find any natural reason for them.  
And yet by the way, they show themselves too foolish, which labour to bring all things to natural causes. Here I will say nothing of those men, which can bear plain and rude people in hand, that they, or some other of their acquaintance, have seen strange things, which they earnestly avouch to be true, when as in deed there was no such▪ thing. How often I pray you, do we hear things affirmed as true, which afterward prove most false: as that one was carried away body and soul, that an other was put to death, and an infinite number of such like reports.   

CHAP. XII. A proof out of the Gentiles histories, that Spirits and ghosts do often times appear.  
ALbeit many melancholic, mad, fearful, and weak sensed men do oftentimes imagine many things which in very deed are not, and are likewise deceived, sometime by men, or by brute beasts: and moreover mistake things which proceed of natural causes to be bugs and spirits, as I have hitherto declared by many examples, yet it is most certain & sure, that all those things which appear unto men are not always natural things nor always vain terrors to affray men: but that spirits do often appear, & many strange and marvelous things do sundry times chance. For many such things of this sort are to be read in divers grave and ancient historiographers: and many men of no small credit, have affirmed, that they have seen spirits both in the day and in the night also. And here I will orderly declare a few histories out of divers allowed authors, touching spirits which have appeared and showed themselves.  
Suetonius Tranquillus writeth, 
Triton appeared to julius Caesar.  that when julius Cesar marching out of France into Italy with his army, and coming to the river Rubico, which divideth Italy from the hither France, staying there a while, and revolving with himself how great an enterprise he had taken in hand, as he was wavering in mind whether he should pass the water or not, suddenly there appeared a man of excelling stature and shape sitting hard by, piping on a reed. (Melancthon in his physics calleth him ●●iton) unto whom when not only shepherds, but also very many soldiers from the camp, and amongst them divers trumpeters had flocked to hear him, he suddenly snatched a trumpet from one of them, and leapt to the river, and with a lusty breath blowing up the alarm, went to the farther side. Then said Caesar: good luck mates, let us go whether the gods warnings lead us, and whether our enemies iniquity calleth us: The dice are thrown. And so he transported over.  

Theseus' seen in the battle of Maratho.  Plutarch writeth in Theseus' life, that many which were in the battle of Marathonia, against the Medians, did affirm, that they saw the soul of Theseus armed (who long time before died of a fall) before the vanguard of the Grecians, running and setting on the barbarous Medians. For which cause the Athenians afterward were moved to honour him as a demigod.  
Pausanias writeth in Atticis, That in the field of Maratho. 400. years after the battle there fought, there was hard the neying of horses, and the encountering of soldiers as it were fight every night: And that they which of purpose came to hear these things, could hear nothing, but those that by chance came that way, heard it very sensibly.  
The same Plutarch writeth in the life of Cimon, that when the citizens of Cheronesus had by fair words called home their captain Damon, (who before for divers murders departed the city) afterwards they cruelly sle● him in a hotehouse, as he was bathing himself, & from that time forth, there were many strange sights seen in the same place, & many times also most grievous groanings were there herded, in so much that they were ever after constrained to stop up the hotehouse doors.  
Also in the life of Dion, he reporteth, that the said Dion being a stout & a courageous man without any fear, saw notwithstanding a great and marvelous horrible sight. For when he chanced to sit alone in the entry of his house in the evening (those are Plutarks own words, as Xiliander interpreteth them) musing & discoursing many things with himself, being suddenly moved with a great noise, he arose and looked back to the other side of the gall●rie, and there he espied a monstrous great woman, who in apparel and countenance nothing differing from a Tragical fury, swept the house with a broom. With the which ●ight being amazed & terribly afraid, he called his friends and acquaintance unto him, and declaring unto them what he had seen, desired them to remain with him all that night: for being as it were strike dead with fear, he doubted lest it would appear unto him again, if he were alone, which in deed never happened after. But a few days after his son threw himself headlong from the top of the house, and died, and he himself being stabbed through the body, ended his miserable life.  
The same author writeth in the life of Decius Brutus, how when Brutus was determined to transport his army out of Asia into Europe, being in his tent about midnight, the candle burning dimly, and all the host quiet and silent, as he was m●●ing and revolving with himself, he seemed that he heard one entering the Tent into him, and looking back unto the door, he saw a terrible and monstrous shape of a body, which far exceeded the common stature of men, standing fast by him without any words, wherewith he was sore afraid: and yet he ventured to ask it this question. What art thou (sayeth he) either a God, or a man? and why comest thou unto me? Whereto the image answered: I am (quoth he) O Brutus, thy evil ghost, at Philippos thou shalt see me. Then saith Brutus being nothing amazed: I will see thee. When the sight was vanished, he called his servants, who told him, that they neither saw any such thing, neither herded any voice at all. All that night Brutus could not sleep one wink. In the morning very early he goeth unto Cassius and showeth him his strange vision, Cassius who despised all such things (for he was an Epicure) ascribed the whole matter to natural causes. For his disputation hereof, is yet extant in Plutarch. Afterwards Brutus (being vanquished by Augustus, and Anthony in the field of Philippi) slew himself because he would not be delivered into the hands of his enemies.  

C. Cassius saw I Caesar.  Valerius Maximus, in his first book & uj chap. writeth, that Caius Cassius see julius Cesar in the battle of Philippi, (in a shape of greater majesty, than any man hath) setting spurs to his horse, and running on him with a terrible threatening countenance: which when Cassius saw, he turned his back to the enemy, and fled, & shortly after murdered himself.  
Dio Cassius Nicaeus in his Roman history from the beginning of his 55. book writeth of Drusus, 
Drusus saw a woman excelling all mortal creatures in majesty.  who by spoiling Germany far & near on every side, came even to the river Albis, where when he could not get over, erecting monuments of victory, departed back again: For he there see a woman, exceeding the state of mortal creatures, which met him, and said unto him: Drusus, which canst find n● end of the greedy desire, whether goest thou? It is not lawful for thee to see all these things: but rather get thee hence, for the end both of thy life and worthy deeds is now at hand. When Drusus herded these things, he suddenly changed his course, and being in his journey, before he came to the river of Rein, he sickened and died. Other like foretokens the same author reporteth to have happened before his death, all the which notwithstanding, he nothing regarded. For two young men appeared on horseback upon the rampires, and the shrieking of women was also heard, with many other such like. etc.  
Plinius secundus citizen of Novocomensis hath an Epistle of Spirits appearings, 
Plinius secundus writing of spirits.  written unto his friend Sura in the vij book of his Epistles, which we have thought good to set down whole in this place: Leisure (saith he) granteth me liberty to learn, and giveth thee leave to teach. Therefore I am very desirous to know whether thou think fantasies are any thing, and whether they have any proper figure of their own, and be some kind of divine power, or else whether they take upon them ●ome vain & variable shape, according to the fear which we have of them. That I should so believe, I am especially moved thereto by that which I hear say happened to Curtius Rufus, who was as then, companion to the ●●●consyl of Africa▪ both poor, and also of small reputation. And as he walked one day in a Gallery towards the evening, there méeteth with him the shape of a woman, more great & beautiful, than any living creature. Whereat he being amazed, she telleth him that she is Africa, and is come unto him to foretell him of good hap to follow: First that he should go to Rome, and there take on him the state of great honour, and afterward, that he should return into the same province with full and high authority, and there end his days. Which things came all to pass. And moreover, the same figure (as it is said) met with him again on the shore side, as he entered out of the 〈◊〉, and came towards Carthage▪ to take his charge and regiment in hand. Afterwards falling sick, when no man despaired of his health, conjecturing things to come by those that had passed, and comparing adversity with his former prosperity, he utterly cast away all hope of recovery. Is not this also more terrible, and no less marvelous, which I will now repeat as I have heard it told?  
There was in Athens a goodly and a very large house, but evil reported, 
The spirit of Athens.  and counted as an infortunate and unlucky house. For about midnight, there was heard the noise of iron, and if one marked it well, the rattling of chains, as it were a far off at the first, and so, nearer and nearer: shortly there appeared an image or shape, as it were an old man, lean and loathsome to behold, with a long beard and staring hair: on his legs he had fetters, and in his hands carried chains which he always railed together. By means whereof, th●se that inhabited the house, by reason of their fear, watched many heavy and pitiful nights: after their watching followed sickness, and soon after, as fear increased, ensued death. For in the day time also, albeit the image were departed, yet the remembrance thereof, was ever present before their eyes: so that their fear was longer than they had cause to fear. Upon this the house stood desert and solitary, wholly le●te unto the monster which haunted it: yet was it proclaimed to be sold, if happily any man which was ignorant of this great mischief, would either buy it or hire it. Athenodorus chanced to come to Athens and there readeth the writing on the door: And when he had learned the price, because he suspected the good cheapness thereof, enquiring further, understood the whole matter, and notwithstanding any thing that he heard, he hired the house, so much the rather. When it waxed night, he commandeth his servants to make his bed in the utter part● of the house: he taketh his writing tables, his writing wire and a candle, and sendeth all his servants into the inner part of the house. He himself settleth his mind, his eyes and hand to writ, lest his mind being unoccupied, should imagine it herded strange figures, and should breed vain fear. In the beginning of the night, there was silence as is in all other places, but not long after the iron began to ring, and the chains to move: but yet he would not look up, nor let cease his writing, but hardened his heart, & stopped his ears. Then the noise increaseth & draweth near, and seemeth sometimes to be without the porch, sometimes within. Then he looketh back, & seethe and acknowledgeth the shape whereof he had herded before: the image stood still & beckoned with his finger as though he had called him, the philosopher on the other side signifieth with his hand, that he should stay a while, and falls again to his writing. The image shaketh his chains over his head, as he sat writing. He looketh about again, and seeth him beckoning, as he did before. And so rising up without delay, taketh the candle in his hand and followeth: the image goeth before with a softly pace, as though he were heavily laden with chains: After he had turned aside into the court of the house, suddenly vanishing away, leaveth his walking mate alone. He being forsaken, layeth herbs and leaves gathered together upon the place. The next day he goth to the rulers of the city, and willeth them to command the place to be digged up, which done, they find bones wrapped and tied in chains: which the body being p●tri●ied and consumed with long lying in the earth, had left lying in bonds: those bones being gathered together, were buried solemnly: The house, after they were orderly laid in the ground, was ever after clear of all such ghosts.  
In these things I must believe other men's reports, but that which followeth, I can boldly affirm on mine own knowledge.  
I have one with me, sometime my bondservant, but now enfraunchized and set at liberty, a man not utterly unlearned: with him my younger brother lay together in one bed. He in his own imagination seemed that he see a certain parsonage sitting upon the bed where he la●e, putting knives unto his head, and therewith polling of his hears. When it was day light, the ●eare● were found on the ground, he being in very deed knotted about the crown● of his head. Shortly after the like happened unto him, which made all men believe the first was true. The boy amongst a great many of his f●llowes chanced to sleep in the school, and being in sleep, there came certain in at the windows (as he said) clothed in white garments, and shore of his hear as he lay, and so departed again as they came. This polling, and also his hairs scattered abroad, were found when it was day. Not notable matter ensued hereof, except it were, perchance, that I was not accused of treason, as I should have been, if Domitianus, who died about this time, had lived longer. For there was a libel found in his coffers, given unto him against me, written by master Carus. By which it may well be conjectured, that in so much as those which are accused, do use to let their hear grow very long, the cutting of my friends hear, was a sure sign of escaping the great danger, which then hung over my head. Wherefore I heartily require you to strain your learning. The matter is worthy, wherein you may use long and deep consideration: and I surely am unworthy to whom you should open your knowledge. You may therefore (if it please you) dispute the matter on both sides, as you are accustomed, but yet I pray you handle it more thoroughly on the one side, lest you send me away wandering and hanging in doubt, whereas the cause of my seeking counsel is to the end I might be quit out of doubt. Far you well.  
What answer master Sura, (who as it appeareth, was well learned) made unto master Pliny I do not find. But to say the truth, what sound answer could he, being a Gentle make herein? The like history is to be read in the collections of john Manlius common places, 
Manlius.  who (as Philip Melancthon reporteth) doth writ, that Theodorus Gaza had a lordship or manor place in Campana given him by Nicholas Pope of Rome. In the manor, when by chance, one of his farmers had digged up a coffin with dead men's bones in it, there suddenly appeared a spirit unto him, commanding him to bury the coffin again, or else his son should shortly after dye. Which when the farmer refused to do, shortly after his son was found slain in the night. A few days after the Spirit appeared again unto the husbandman, menacing and threatening him, that in case he did not bury the aforesaid bones, he would kill his other son also. The man taking warning by his loss, and seeing his other son fallen sick, goeth unto master Theodorus and showeth him all the matter. He understanding it, goeth with him to the manor, and there in the same place where the farmer had before digged up the coffin, casting a new grave, they bury the coffin with the bones. As soon as th●e bones were laid in the grave the husbandman's son immediately recovered his health.  
Dion writeth that the Emperor Traianus was lead out of the house, where he had taken up his Inn, in the time of an earthquake, into a more safer place.  
julius Capitolinus which setteth out a few lives of the common Emperors, reporteth, that Pertinax for the space of three days before he was slain by a thrust, saw a certain shadow in one of his fishepondes, which with a sword ready drawn threatened to slay him & thereby much disquieted him.  
Flavius Vopiscus writeth, that whereas Tacitus fathers grave opened itself the sides thereof falling down of their own accord, and that his mother's soul appeared both to him & Florianus day and night, as if she had been living, it was a most sure and infallible sign, that he should die shortly after.  
Ammianus Marcellinus writing of the signs or prognosticatiō● of Constantius death, says that he was troubled and terrified in the night season with shapes and figures.  
The same author affirmeth in his 25. book, that a little before julianus died, as he sat writing in the tents following the example of julius Cesar, he see the image of the public Genius, or God of the place (which was wont to be painted with Amalthea's horn in his hand) departing from him, more deformed and ill favoured, than when it began to mount up to the narrow top of the tent.  

Lucan.  Lucanus as well an excellent historiographer, as also a most learned Poet, reckoneth up many forewarnings in his first book of the battle of Pharsalia which chanced before the great conflict between julius Cesar, and great Pompeius: and amongst other things, he writeth thus.  
The trumpets blue, and look even as the battle joined apace▪  
So did the night with silent shaades increase her darkish face.  
And then the ghosts of Sylla fierce, were plainly s●ene in field,  
Thereby declaring evil signs, of blood that should be spilled.  
And by the flood of Anien, the husbandmen did spy  
Great Marius, out of broken grave his head advancing hiye.   

CHAP. XIII. A proof out of the histories of the ancient Church, and of the writings of holy Fathers, that there are walking Spirits.  
IF we read over the Ecclesiastical histories, we shall find many of these examples. Sozomenus writeth in his ecclesiastical history, the sixt book and 28. chapter, of one Apelles a black Smyth by occupation (whose name was at that time very famous throughout Egip●e, 
Sozom●nus.  for the gift of working miracles, wherewith he was endued) who as he was one night hard at his work, had appearing unto him, a vision of a Devil in the likeness & attire of a very beautiful woman, moving & enticing him to the vice of lechery. But he suddenly catching the iron which he wrought on, glowing hot out of the fire, thrust it in the devils face, & scorched his visage, whereat he fretting & crying out, in all hast fled away.  
Likewise in his 7. book and 23. chap. writing of the sedition raised at Antioch for the immoderate exaction and tribute which Theodosius laid on the city in the time of wars, whereby the people being offended overthrew the images of the Emperor and his wife, dragging them in ropes about the city, and reporting all kind of villainy and despite against them: thus he says. But in the night before, assoon as the rebellion began, immediately at the break of the day, it is certainly reported there was a strange sight seen, of a woman having a huge stature and most horrible look, running up and down the city through the streets aloft in the air, whisking & ●eating the air with a whip, rendering a fearful sound. That as men are wont to provoke wild beasts to anger, which serve for public spectacles: even so it seemed, some evil angel by the craft of the Devil stirred up that commotion amongst the people.  
Theodorus Lector in his first book of collectanies out of the ecclesiastical history writeth, 
Theodorus.  that as Gennadius patriarch of Constantinople, came down to the high altar to make prayers and orisons, there appeared unto him a certain vision or spirit in a most horrible shape and figure, which so soon as he had sharply rebuked, straightways he herd a voice crying out aloud, that so long as he lived he would give place & cease, but when he was once dead he would surely ransack & spoil the Church. Which when the good father herded, he earnestly prayed for the preservation of the Church, & soon after departed this life. There are many things to be read in Grego●ius Nicephorus▪ who setteth forth ecclesiastical matters at lar●●, 
Nicephorus.  & Abdias in the lives of the Apostles, concerning visions, dreams, miracles of saints, and also appearings of spirits. For wise men judge, they were more diligent & ready in describing such things, than in other matters, which might have been to greater purpose and much more profitable for the readers to understand.  
He that readeth over the Histories, which in times passed have been written, (and that especially by Monks) shall meet with an innumerable company of these sort: Yet by the way I must needs say this, that very many things have been written by them, which the Readers may justly suspect, and stand in great doubt of.  
Ludovicus Vives, Beatus Rhenanus, and many other learned men of our time, in describing other things do find great fault with the Chronicles written by Monks, for that they were gathered together by unlearned ●●ltes without any judgement. But let every man esteem of them as he l●st. For albeit there are divers things in them very foolish & ridiculous, yet it may be well thought that many things ●ere so in very deed, as they have committed them to writing.  
A man shall meet with many places concerning visions & appearing● of Spirits, even in the old father's also. S. Ambrose in his .90. Sermon writeth of a noble Virgin named Agnes who was crowned with martyrdom for the profession of christian religion. 
Ambrose.  And as her parents watched o●e night by her grave, they see about midnight, a goodly company of Virgins clothed in golden veils, amongst whom also was their ●aughter, arrayed like unto the rest: who willing the other virgins to stay a while, turning herself towards her parents, willed them in any case, not to bewail her as if she were dead, but rather to rejoice with her▪ for that she had obtained of god eternal life. Which as soon as she had spoken, she immediately vanished out of sight.  

Augustine.  S. Augustin declareth in his book, De cura pro mortuis agenda, that when the City of Nola was besieged by the Barbaruus, 
Felix appeared at Nola.  the citizens see Felix the martyr plainly appearing unto them. Touching S. Gregory, who in his Dialogues writeth many such things, we will in 〈◊〉 hereafter when his turn cometh. 
Gregory.   
Ye shall read of many such like in the lives of the ancient fathers, which all are not to be rejected as vain and fabulous, for some part of them were written by grave and learned men, whereof letting the rest pass for brevity sake, I will here rehearse one short history.  
It is to be seen in the life of joannes Chrysostom, that Basiliscus bishop of Comane (who suffered as a Martyr with Lucianus the Priest at Antioch, 
Basiliscus appeared to Chrysostom.  under Maximianus the Emperor) appeared unto saint Chrysostom, when he was in exile, and said unto him: Brother john, be of good comfort, for to morrow we shall be together. But first he appeared to the Priest of that Church, and said unto him: prepare a place for our dear brother john, who will shortly come hither. Which things the event proved afterwards to be true.   

CHAP. XIIII. That in the Books set forth by Monks, are many ridiculous and vain apparitions.  
WE made mention a little before, of Chronicles written by Monks. Now as touching their legends of Saintes (as they term their storehouses of examples, and lives of ancient Fathers, in the which are many apparitions of Devils and Spirits,) verily there is no cause at all why we should ascribe much unto them, for the most part of such stuff as is set forth in them, have no show nor likelihood of truth●: perchance their mind was to bring men to great fear and Religion by those their counterfeited and imagined histories. But concerning these, this place now serveth not to entreat.  
The like may be said, of many superstitious Popish writers, who following these men's steps, have written many upon other men's credit and reports, which lest any man think I writ, being moved with envy or hatred of the persons, I will show you one only history or fable amongst so many, that you may thereby have as it were a taste of that which I said even now.  

S. Severine Bishop of Colein.  Petrus Damanus, who first was a Monk after the order of S. Benedict, and afterward bishop of Hostia, a man of great estimation among Papists, as well for the opinion they had of his learning, as for the show of his upright living, telleth a story of a certain Monk of Colein, who on a time passing over a River on horseback, espied Saint Severinus sometime Bishop of Colein on the river, who not long before was departed this life, & being buried at that time, was much renowned for doing sundry miracles. This Bishop catcheth hold on the Monks bridle, and would not let him pass any further: wherewith the Monk was sore afraid, and diligently inquired of him, why he being so notable a man, was there withholden in that place. The Bishop then required him to lend him his hand, that he might understand by feeling how it was with him, which when he haddoone, & that the Bishop had dipped the Monks hand down into the water, suddenly in one moment all the flesh of his hand, by reason of the extreme heat, was scalded off, so that the bones only remained albare. Unto whom then the Monk: sith (quoth he) thou art so famous a man in the Church, how cometh it to pass that thou art so grievously tormented? The Bishop answered: only said he for this cause, for that I have not said over my Canonical hours in due time distinctly as I should have done: for I was in the Emperor's Court busied and occupied with matters of his privy Counsel, in the morning huddling up all my prayers at once, all the rest of the day I was troubled with other business: and for that cause do I now suffer this punishment of miserable heat. But let us both together call unto Almighty God, that it may please him to restore thy hand again, which came presently to pass assoon as they had thus said. And then spoke he to the Monk saying: Go my son and desire the brethren of our Church, as also all other of the Clergy there, to pour out their prayers for me, to give alms to the poor and needy, and to persever incessantly in offering up continual sacrifice for me, for so soon as these things shallbe fulfilled▪ I shall be delivered out of these my torments, and shall be joyfully translated to the fellowship of those blessed Citizens of heaven, which do earnestly desire my company. Out of this history this argument or reason they make: If that good and Godly Bishop, who being overcharged with affairs of the Emperor leading to public wealth, could not dispatch his talk of prayers in due time, and therefore is so miserably vexed and tormented, what punishment may they look for, which having no necessary business, say over the Canonical hours very coldly, or else leave them clean unsaid, that they may the better follow there own lusts and vain devices? And héer● note by the way, they make no mention at all of omitting those things which God hath expressly commanded us. But in case the Popish Bishops do verily believe this story to be true, let them think with themselves, how they can be able to excuse themselves before the judgement seat of Almighty God, for that they are content to be created Bishops of those Churches, whereof notwithstanding they have no care nor regard, but either wholly entangle themselves with worldly matters, or if they do deal in matters of the church, their whole study is directed to this end, to stop the sincere preaching of God's word, and to tread those underfoot, whose minds are occupied day & night, to the advancing & setting forth of god's glory. Of this stamp and sort are most of those things wherewith the Monks inferced and stuffed their books.   

CHAP. XU. A proof by other sufficient writers, that Spirits do sometime appear.  
AS touching other notable writers, they also make mention of spirits which do often times appear. 
Alexander Alexandro.  Alexander ab Alexandria, an excellent Lawyer, born at Naples in his second book Gemaliuns ●ierum, and ninth chapter, writeth that a certain familiar friend of his, of good credit, did celebrated the funeral of one of his acquaintance, and as he returned towards Rome, he entered into an Inn fast by the way, because it was night, and there laid himself down to rest. As he lay there alone broad awake, suddenly the Image of his friend lately deceased, came before him marvelous pale and lean, even as he was when he see him last on his death bed, whom when he beheld, being almost besides himself with fear, he demanded of him who he was? But the ghost making no answer, but slipping of his clotheses laid him down in the same bed, and drew near, as if he would have embraced him. The other gave him place, and keeping him of from him, by chance touched his foot, which seemed so extremely cold, as no ice in the world might be compared unto it. Whereat the other looking very lowringly upon him, took up his clotheses again, and rose out of the bed, and was never afterwards seen. He reporteth other histories in the same place, which happened in his time. He lived above four score years ago, or near that time.  

B●ptista.  Baptista Fulgosus, Duke of Genua, in his book of worthy sayings & doings of Emperors, Princes, Dukes. etc. (which he written being in exile to avoid idleness: Touching strange and monstrous things) writeth that in the Court of Mattheus, surnamed the great sheriff of the City, in the Evening after sun set, there was seen a man far exceeding common stature, sitting on a horse in complete armour: who when he had been there seen of many, by the space of an hour, in the end vanished away to the great terror of those that beheld him. About three days after in like manner, two men on horseback of the same stature, were seen in the same place, about three hours within night, fight together a long season, and in the end vanished away as the other did before. Not long after, Henry the seventh Emperor, departed this life, to the utter undoing of all the Sheriffs.  
Immediately after this History, he putteth an other more worthy memory than the foremost. Lodovicus father to Alodisius, ruler of Immola, not long after he died, appeared unto a Secretary, whom Ludovicus had sent to Ferraria, as he was on his journey, riding on a horse with a Hawk on his fist, as he was wont when he lived, and willed the secretary (albeit wonderfully afraid) to bid his Son the next day to repair unto the same place, for he had matter of great importance to declare unto him. Which when Ludovicus herded, partly because he could not believe it, partly for that he doubted some body lay in weight for him, he sent an other to answer in his room. With whom the same soul meeting as it did before, lamented very much that his Son was not come thither, for if he had so done, he said, he would have opened many other things unto him. But as then he willed the messenger to tell him, that twenty two years, one month and one day being passed, he should lose the rule & government which he now possessed. As soon as the time foreshowed by the ghost was expired, albeit he were very circumspect and careful, yet the same night, the soldiers of Philip Duke of Millen, with whom he was in league & therefore stood in no féare of him) came over the ditches hard frozen with ice unto the walls, and raising up ladders, took both City and Prince together.  
Philip Malancthon writeth in his book de anima, that he himself hath seen some spirits, and that he hath known many men of good credit, which have avouched not only to have seen ghosts themselves, but also that they have talked a great while with them. In his book which he entituleth Examen Theologicum, he rehearseth this history. 
Malancthona any.  Which was, that he had an aunt, who as she sat very heavily by the fire, after her husband was dead, two men came into her house, whereof the one being very like, said he was her husband deceased, the other being very tall, had the shape of a Franciscan Friar. This that seemed to be the husband, came near the chimney saluting his heavy wife, bidding her not to be afraid, for (as he said) he came to command her certain things: then he bid the long Monk to go aside a while into the stove hard by. And there beginning his talk, after many words, at the last he earnestly beseecheth, and most heartily desireth her, to hire a Priest to say Mass for his soul, and so being ready to depart, he biddeth her give him her right hand: which thing (she being sore afraid) abhorring to do, after he had faithfully promised she should have no harm, she giveth her hand, which albeit in deed it had no hurt, yet did it seem to be so scorched, that ever after it remained black. This being done he calleth forth the Franciscane, and hastily going forth together, they vanish away. joannes Manlius, in his collectanies of common places, writeth concerning other spirits which he and other men also did see, the first tome in the chapter De malis spiritibus et ipsorum operibus, and also in the chapter De satisfactione.  

Ludovicus Vives.  Ludovicus Vives, saith in his first book De veritate fidei that in the new world lately found out, there is nothing more common, than, not that only in the night time but also at noon in the midday, to see spirits apparently, in the cities & fields, which speak, command, forbid, assault men, fear them & strike them. The very same do other report which describe those navigations of the great Ocean.  
Hieronimus Cardanus of Millen, excellently seen in philosophy & physic, 
Hieronimus Cardanus.  remembreth a great many of these apparitions in his books De subtilitate, et varietate rerum: which who so listeth to read, I refer him to his books, for I am desirous to be brief.  
Olaus Magnus' Archbishop of Vpsalia in Sueveland, declareth in his history De Gentibus Septentrionalibus, 
Olaus.  the 2. book and 3. chap that spirits appear in Iseland, in the shape & likeness of such, as men are acquainted withal: whom the inhabitants take by the hand in stead of their acquaintance, before they have herded any word of those their acquaintance death, whose similitude and likeness they take on them, neither do they understand that they are deceived before they shrink & vanish away. These things have I brought together both out of the old & also new writers, that it might plainly appear, that spirits do often times walk and show themselves unto men.   

CHAP. XVI. Daily experience teacheth us that spirits do appear to men.  
TO all the premises before handled, this also is to be added, which no man can deny, but the many honest & credible people of both kinds, aswell men as women, of whom some are living, & some already departed, which have & do affirm, that they have sometimes in the day, & sometimes in the night seen & hard spirits. Some man walketh alone in his house, & behold a spirit appeareth in his sight, yea & sometimes the dogs also perceive them, & fall down at their master's feet, & will by no means departed fro them, for they are sore afraid themselves too. Some man goeth to bed, and layeth him down to rest, and by and by there is some thing pinching him, or pulling off the clotheses: sometimes it sitteth on him, or lieth down in the bed with him: and many times it walketh up and down in the Chamber. There have been many times men seen, walking on foot, or riding on horseback, being of a fiery shape, known unto divers men, & such as died not long before. And it hath come to pass likewise, that some either slain in the wars, or otherwise dead naturally, have called unto their acquaintance being alive, and have been known by their voice.  
Many times in the night season, there have been certain spirits heard softly going, 
Spirits requiring help.  or spitting, or groaning, who being asked what they were, have made answer that they were the souls of this or that man, & that they now endure extreme torments. If by chance any man did ask of them, by what means they might be delivered out of those tortures, they have answered, that in case a certain numbered of Masses wer● song for them, or Pilgrimages vowed to some Saints, or some other such like deeds done for their sake, that then surely they should be delivered. Afterwards appearing in great light and glory, they have said that they were delivered, and have therefore rendered great thanks to their good benefactors, and have in like manner promised, that they will make intercession to God and our Lady for them. And hereby it may be well proved, that they were not always Priests, or other bold and wicked men, which have feigned themselves to be souls of men deceased, as I have before said, in so much that even in those men's chambers when they have been shut, there have appeared such things, when they have with a candle diligently searched before, whither any thing have lurked in some corner or no. Many use at this day to search and sift, every corner of the house before they go to bed, that they may sleep more sound: & yet nevertheless, they hear some s●rying out, and making a lamentable noise. etc.  
It hath many times chanced, that those of the house have verily thought, that some body hath overthrown the pots, platters, tables and trenchers, and tumbled them down the stairs: but after it waxed day, they have found all things orderly set in their places again.  
It is reported, that some spirits have thrown the door of from the hooks, and have troubled and set all things in the house out of order, never setting them in their due place again, and that they have marvelously disquieted men with rumbling and making a great noise.  
Sometimes there is herded a great noise in Abbeys, and in other solitary places, as if it were coopers hooping and stopping up wine vessels, or some other handicrafts men occupied about their labour, when it is most certain, that all in the house are go to bed, and have betaken themselves to rest.  
When houses are in building, the neighbours many times hear the carpenters, masons, 
Builders hear spirits in the night.  and other artificers handling all things in such sort, as if they were busily labouring in the day time. And this strange wonder is joyfully received as a sure token of good luck.  
There be some which judge it cometh to pass naturally, that we suppose we hear these things in the night, which we herded before in the day time. Which question I leave to be discussed of better learned than myself.  
pioneers or diggers for metal, do affirm, that in many mines, there appear strange shapes and spirits, 
devils are in Mines.  who are appareled like unto other labourers in the pit. These wander up and down in caves and underminings, & seem to bestir themselves in all kind of labour, as to dig after the vein, to carry together oar, to put it into baskets, and to turn the winding wheel to draw it up, when in very deed they do nothing less. They very seldom hurt the labourers (as they say) except they provoke them by laughing and railing at them: for than they threw gravel stones at them, or hurt them by some other means. These are especially haunting in pits, where metal most aboundeth.  
A certain godly and learned man written once unto me, of a silver mine at Davosium in the Alps, upon the which Peter Buol a noble man, the Schultish of the same place, (whom they call Landammanus,) had bestowed great cost a few years before, and had gathered thereby good store of riches. In the same mine was a spirit or Devil of the mountain, who when the labourers filled the stuff they had digged into their vessels, he seemed, for the most part, every Friday, to be very busy, pouring the metals of his own accord out of one basket into an other. Wherewith the Schultishe was not offended: and when he would either descend into the pit, or come up again, blessing himself with the sign of the Cross, he never received hurt. It chanced on a time that while the said spirit was too busy intermeddling himself with every thing, one of the miners being offended therewith, began to rail at him very bitterly, and with terrible cursing words, bid him get him thence in the devils name. But the spirit caught him by the pate, and so writhed his neck about, that his face stood behind his back, yet notwithstanding he was not slain, but lived a long time after, well known unto divers of his familiar friends, which yet live at this day, howbeit he died within a few years after.  
Georgius Agricola, whose learned works which he written of metals be yet extant in the end of his book of creatures living under the earth, 
Agricola.  he maketh two kinds of Devils haunting in certain mines abroad. For he saith, there are some cruel and terrible to behold: which for the most part, do very much annoyed and hurt the labourers digging for metal.  
Such a one was he which was called Annebergius, who only with his breath, destroyed above twelve labourers at once, in the cave called Corona Rosacea The wind wherewith he slew them, he let flee out of his mouth: for he appeared in the similitude and likeness of an horse.  
Such an other was Snebergius, who wearing a black roll about his neck, took up a labourer aloft from the ground, and set him in the brink of a certain exceeding deep place, where had sometime been great store of silver, not without grievous bruising of his body.  
And again he says, there be some very mild and gentle, whom some of the Germans call Cobali, as the Grecians do, because they be as it were apes and counterfeiters of men: for they leaping, and skipping for joy do laugh, and seem as though they did many things, when in very deed they do nothing. And some other call them Elves, or Dwarves of the Mountains, thereby noting their small stature, wherein they commonly appear. They seem to be hoar, wearing apparel like the metal fyners, that is, in a petticoat laced, and an apron of leather about their loins. These hurt not the labourers, except they misuse them, but do imitate them in all their doings. And he saith, they are not much unlike unto those whom the Germans call Guteli, because they seem to bear good affection towards men, for they keep horses, and do other necessary business. They are also like unto them whom they call Trulli, who taking on them the feigned shapes of men and women, do serve as it is said, like servants, both amongst other nations, & specially amongst the Suetians.  
Touching these spirits haunting mines of metal, there is somewhat to be read in Olaus Magnus de Gentibus Septentrionalibus, the 6. book and ten chapter.  
They which sail on the great Ocean sea, 
Which are people that eat and devour men.  make report, that in certain places, where the Anthropophagi do inhabit, are many spirits, which do the people there very much harm.  
Here many strange things might be brought concerning visions appearing unto men in their sleep: and also of them, which being in a trance, have lyen a whole day and more without moving, like unto dead men: and after being restored to themselves again, have told many miraculous things which they have seen.  
Cicero writeth of marvelous things in his book of divination, 
Cicero.  or soothsaying. And so do many other men also. Augustine himself reciteth in many places of his books, 
Augustine.  that some after they were dead, have warned many their friends of divers matters, and have disclosed unto them secret things, which were to come, and have showed sick folks good remedies for their diseases, and have done many such like things.  
Auenzoar Albumaro, a physician of Arabia, writeth, that he received an excellent medicine for his sore eyes, of a physician lately deceased, appearing unto him in his sleep: as Marsilius F●cinus doth testify, 
Marsilius.  writing of the immortality of the soul. Lib. 16. cap. 5.  

Matth. 1. & 2.  The holy Scriptures also teach us, that God hath revealed many things unto men by dreams. S. Matthew in his first and second Chapter writeth, that the angel of God appeared many times unto joseph, our Saviour Christ's foster father in a dream, and commanded him to beware of those which lay in wait to destroy Christ jesus.  

Acts.  We read in the tenth chapter of the Acts of the apostles, that saint Peter fallen into a trance, see the heavens open, and see a vessel, as it were a great sheet, descend down unto him from heaven, knit together at the four corners, wherein were all manner of four footed beasts of the earth, and wild beasts, and creeping things, and fowls of the heaven. And there came a voice unto him: Rise Peter, kill and eat.  

Acts. 16.  And in the xuj chapter, as S. Paul was yet in Asia, coming down towards Troada, this vision appeared unto him: There stood a man of Macedonia and prayed him, saying: Come into Macedonia and help us. Hereby Paul gathered, it was the will of God, that he should pass the sea, and should preach the Gospel in Macedonia.  
But I purpose not to writ of Spirits and visions appearing unto men in their sleep, lest my Book grow unto an huge volume: but only of those which we sensibly see when we are awake.   

CHAP. XVII. That there happen strange wonders and prognostications, and that sudden noises and cracks and such like, are heard before the death of men, before battle, and before some notable alterations and changes.  
IT happeneth many times, that when men lie sick of some deadly disease, there is some thing herded going in the chamber, like as the sick men were wont, when they were in good health: yea & the sick parties themselves, do many times hear the same, and by and by guess what will come to pass. Oftentimes a little before they yield up the ghost, and some time a little after their death, or a good while after, either their own shapes, or some other shadows of men, are apparently seen. And divers times it cometh to pass, that when some of our acquaintance or friends lie a dying, albeit they are many miles off, yet there are some great stirrings or noises herded. Sometimes we think the house will fall on our heads, or that some massy and weighty thing falls down throughout all the house, rendering and making a disordered noise: and shortly within few months after, we understand that those things happened, the very same hour that our friends departed in. There be some men, of whose stock none doth die, but that they observe and mark some signs and tokens going before: as that they hear the doors and windows open and shut, that some thing runneth up the stairs, or walketh up and down the house, or doth some one or other such like thing.  
But here I cannot pass this in silence: that there are many superstitious men, which vainly persuade themselves that this cousin, and this or that friend of there's will shortly dye. For in the end, the falling out of the matter itself showeth it was a vain and foolish persuasion, that they understood such things by any signs.  
Cardanus in his book De veri●ate rerum, writeth, that there was a certain noble family at Parma in Italy, 
Cardanus.  out of the which so often as any one died, there was seen an old woman in the chimney corner. On a certain time she appeared, when a maiden of the same family lay very sick, and therefore they clean despaired of her life: but soon after she recovered again, and in the mean while, an other, which was than in good health, suddenly died.  
There was a certain parish priest, a very honest and godly man, whom I knew well, who in the plague time, could tell before hand, when any of his parish should dye. For in the night time he herded a noise over his bed, like as if one had thrown down a sack full of corn from his shoulders: which when he herded, he would say: Now an other biddeth me farewell. After it was day, he used to inquire who died that night, or who was taken with the plague, to the end he might comfort and strengthen them, according to the duty of a good pastor.  
It hath been often observed in Guild halls where Aldermen sit, that when one of those Aldermen was at the point of death, there was heard some rattling about his seat, or some other certain sign of death. The same thing happeneth beside pews and stalls in Churches, or in other places where men are often conversant or accustomed to exercise their handy labour.  
In Abbeys, the Monk's servants or any other falling sick, many have herded in the night, preparation of chests for them, in such sort as the coffinmakers did afterwards prepare in deed.  
In some country villages, when one is at death's door, many times there are some herded in the Evening, or in the night, digging a grave in the churchyard, and the same the next day is so found digged, as these men did hear before.  
There have been seen some in the night when the moon shined, going solemnly with the corpse, according to the custom of the people, or standing before the doors, as if some body were to be carried to the Church to burying. Many suppose, they see their own image, or as they say, their own soul, and of them divers are verily persuaded, that except they die shortly after they have seen themselves, they shall live a very great time after. But these things are superstitious. Let every man so prepare himself, as if he should die to morrow, left by being too secure, he purchase himself harm.  
There happen other strange things also. For when some lie in the prison in chains, ready to suffer punishment for their offences, many times in the night season there is herded a great noise and rumbling, as if some body were breaking into the jail to deliver the prisoners. When men come to understand the matter, they can neither hear, nor see any body, and the prisoners likewise say they herded no manner thing.  
Some executioners or hangmen do report, that for the most part they know before hand whether any man shall shortly be delivered into their hands to suffer: for their swords will move of their own accord. And there are other that say, they can tell before, after what sort the prisoners shall suffer.  
Many wonderful and strange things happen about those which wilfully cast away themselves. Sometime their corpses must be carried a great way off, before they being thrust in a sack can be thrown into the sea: and being laid in a wagon or cart, the horse could scant draw them down the hill, but up the hill they need not labour at all, for the cart would run very fast of his own accord.  
Some men being slain by thieves, when the thieves come to the dead body, by and by there gusheth out fresh blood, or else there is declaration by other tokens, that the thief is there present. Plato writeth in the first book of his laws, that the souls of such as have been slain, do oftentimes cruelly molest and trouble the souls of those which slew them. For which cause Marsilius Fiscinus doth think it chanceth, 
De animorum immortalitate. li. 16. cap 5.  that the wound of a man being slain, while the carcase lieth on the ground, doth sand out blood against him, which wounded him, if he stand near looking on his wound. Which thing both Lucretius affirmeth to come to pass, 
Virgil.  and also justices have diligently observed. Dido in Vergile thus threateneth Aeneas.  
And when the cold of death is come, and body void remains,  
Each where my haunting spirit shall pursue thee to thy pains.  
The like place is in Horace & in other Poets. As a thief sitteth at the Table, a cup being overthrown, the wine pierceth through the whole and sound wood of the table, to all men's admiration.  
Touching these and other such marvelous things there might be many histories and testimonies alleged. But whosoever readeth this book, may call to their remembrance, that they have seen these and such like things themselves, or that they have herded them of their friends and acquaintance and of such as deserve sufficient credit.  
Before the alterations and changes of kingdoms and in the time of wars, seditions, and other dangerous seasons, their most commonly hap very strange things in the air, in the earth, & amongst living creatures clean contrary to the usual course of nature. Which things men call, wonders, signs, monsters, and forewarnings of matters to come. There are seen in the air, swords, spears, & such like innumerable: there are herded and seen in the air, or upon the earth whole armies of men encountering together, and when one part is forced to fly, there is herded horrible cries, and great clattering of armour. Guns, lances and halberds, with other kinds of weapons and artillery, do often times move of their own accord as they lie in the armouries. When as soldiers march towards their enemies, and their ensigns will not display abroad but fold about the slander bearers heads: if the soldiers be therewith amazed, they surely persuade themselves there is some great slaughter towards. It is said also, that horses will be very sad and heavy, and will not let their masters sit on their backs, before they go to the battle wherein they shall have the overthrow: but when they are courageous and lustily neighing, it is a sure token of victory. Suetonius writeth, that the company of horses which julius Cesar let run at liberty, 
Suetonius.  never to be put to labour again, did weep abundantly when Cesar was slain.  
When Miltiades addressed his people against the Persians', there were herded terrible noises before the battle, and certain spirits were seen, which the Athenians afterwards affirmed to be the shaddow● of Pan, who cast such a fear on the Persians', that they turned their backs and fled. Thereof Terrores Panici took their name, being spoken of sudden fears unloked for, and terrors, such as Lymphatici metus are, which drive men out of their wits being taken therewith.  
Before the Lacedæmonians were overthrown in the battle at Leuct●●s, the armour moved, 
Cicero de divinatione.  & made a great noise in the temple of Hector. At the same time the doors of Hercules temple at Thebes being fast shut with bars, opened suddenly of their own accord: and the weapons and armour which hung fastened on the brickwall, were found lying upon the ground. These things are to be read in Cicero his first book De divinatione.  
In the second wars of Carthage, the standard bearer of the first battle of pikemen, could not remove his ensign out of his place neither yet when many came to help, they could any thing prevail. These and such other signs of evil luck, Caius Flaminius the Consul nothing regarded, but soon after his army was discomfited, and he himself slain. 
Li●ie.  Concerning which matter, Titus Livius writeth at large. In the beginning of the wars waged with the people called Marsi, there was herded out of secret places, certain voices, and noise of harness, which foreshowed the danger of the wars to come.  
Pliny writeth in his .2. book and 59 chapter, that in the wars with the Danes, 
Pliny.  and many times before, there was herded the clashing of armour, and the sound of trumpets out of Heaven.  
Appianus declareth what signs and wonders went before the civil wars at Rome: 
Appianus.  what miserable cries of men, clashing of armour, & running of horses were herded no man seeing any thing.  
Valerius Maximus in his first book and .6. chapter of strange wonders, 
Valerius Max. li. 1. cap. 6.  writeth how C●●eius Pompeius had warning before, not to fight the field with julius Cesar: for as he lanced off, at Dirrachium, his soldiers were taken with a sudden fear: and in the night likewise before the battle, their hearts and courages suddenly failed them. And after the same author addeth, that which Cesar himself rehearseth in his 3. book De bello civili: how that the very same day wherein Cesar fought his fortunate battle, the crying of the army, and the sound of trumpets was herd at Antioch in Syria, so sensibly, that the whole city ran in armour to defend their walls. The very same thing he saith, happened at Ptolemais, and that at Pergamus in the most privy and secret parts of the temple where none may enter, save only priests, which place the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there were heard the sound of drums and timbrels.  
The historiographers report, that Castor and Pollux have been often seen in battles sitting on white horses, 
Castor and Pollux. Plutarch.  & valiantly fight against the enemies camp. Plutarch writeth in Coriolanus life, that they were seen in the battle against Tarqvinius, and that immediately after, they bore tidings to Rome of the victory. The self same writeth Titus Livius also in his 8. book of his first decade. We may read in the history of the siege of the noble city of Magd●burge in Saxony, that the enemy which laid siege to the town, so often as the citizens issued out to skirmish with them, supposed that one upon a white horse came riding before the citizen's battle, when as the citizens themselves see no such man. 
josephus.  josephus in his books of the wars in jury, recordeth what strange signs happened before the destruction of Ie●usalem: which were, that a brazen gate being fast rampired with bars, opened in the night time of his own accord. And that before the sun set, there were seen chariots in the air, and armies of men well furnished, environing the city round about. And that at Whitsuntide, as the priests entered the temple to celebrated divine service▪ they herded a great noise, & by and by a voice crying Migremus hinc. Let us depart hence. He reckoneth up ●ther like things, which we need not repeat in this place. The same night that Leo of Constantinople was slain in the temple, the travelers by sea herded a voice in the air which said: that Leo had roared out even to the same place.  
Felix Malleolus doctor of both the laws, master of Sclodor, & canon at Tigurum, a man of great reding, 
Felix Malleolus.  as it may easily apere by his learned writings which are yet extant. (For he lived about the time when the council of Basil was hold●) writeth in his book de nobilitate, c. 30. that it is to be seen in the history of Rodulphus king of the Romans, that when the said Rodulphus had vanquished Othotarus, King of Boemia, continuing on the place all night, where though battle was fought, about midnight, certain spirits or Devils, with horrible noise and tumult, troubled and disordered his whole army. And that those were spirits walking by night, it appeared hereby, that they suddenly vanished away like smoke.  
The same Author writeth in his xxuj chapter, That in the year of our Lord .1280. as one of the Pl●bans (as they call them) belonging to the church of Tigurine preached to the people, the grave stone of the tomb or sepulchre of the two martyrs Felix and Regula, patrons of the same place, violently broke a sunder, no man moving or touching it, giving a horrible sound like unto thunder, so that the people were no less astonished and afraid, than if the vault of the Church had fallen down. And he saith, that the same year, the third day of October, the greater part of the city of Tigurum was brent with fire, and more over, that sedition was moved amongst the Citizens, for certain Ecclesiastical disciplines, and for the Imperial ban (as they term it.) In the year of our Lord .1440. the twelfth day of December, at the dedication of the foresaid church, about midnight, there was the like noise heard, and immediately after followed civil wars, which the Tigurins held with uncertain success against the other Heluetians, for the space of seven years and more.  
The same writer in the .33. Chap. hath, that at the same time in the year of our Lord .1444. before that valiant battle, which a few Heluetians fought against the innumerable company of jews Dolphin of France, fought by the brickwall basil, in the time of general the Council, there was heard certain nights about those places, the alarm of Soldiers, the clattering of harneys, and the noise of men encountering together. etc.  
Here I purposely omit many such like examples, for there are many Books, both of ancient and also of new writers, touching strange signs and wonders, wherein these may be red.   

CHAP. XVIII. It is proved by testimonies of holy scripture, that spirits are sometime seen and herded, and that other strange matters do often chance.  
YEt perchance it will be objected unto us, that we bring no testimony out of holy Scripture, touching this matter: especially to prove, that Spirits do oftentimes appear unto men. I answer, that truth it is, There are few things hereof in the Scriptures, and yet notwithstanding somewhat is to be red in them. It is read in Saint matthew his fourteenth chapter, of Christ's Disciples, that when in the night season, by reason of a contrary wound, they were in great danger of drowning in the lake of Genazareth, and that in the dawning of the day, the Lord walked on the water, they being afraid, cried out, supposing they saw a Spirit. Hereof we gather, 
Luke. 24.  that they knew well enough, that Spirits appeared unto men upon sea and land.  
Likewise when the Lord being risen from death, appeared unto his disciples, meaning to assure them of his Resurrection, they thought at the first, that they saw a Spirit. In the which place, christ denieth not but there are Spirits and strange sights, and that they are sometimes seen, but he rather confirmeth the same by putting a difference between himself, & spirits or vain apparitions. But as touching these two testimonies we will speak more in another place.  

● Samuel.  It is a notable history which we read in the second Book of Samuel concerning Saul, who, at what time the Philistians warred upon him, and that he was in very great danger of them, he came to a woman, who was a witch, and desired her to raise Samuel from death, that he might know his counsel touching the success of the wars. She raised him up one, whom Saul took to be Samuel in deed, who also told him what events should come of the wars. But whether he were a true Samuel or a counterfeit, we will dispute the matter more at large in his convenient place.  
As concerning other marvelous things, there is somewhat to be read in the Scriptures: In the second of Samuel & the fifth chap. 
2. Samuel. 1. Paral. 14.  Also in the first of Paralipomenon and the xiiij▪ chap. we read, that the Philistines went up the second time into jury, to make wars on David: He went unto the Lord, and showed him the matter, who commanded him, that he should ambush himself behind the wood with his army, and when he herded a rustling or noise in the tops of the trees, he should immediately set upon them. This sound they say was a strange and supernatural sound.  
It is written in the second book of the Kings the uj and seven. chapters, 
2. Reg. 6.7.  that God delivered the city of Samari● from great famine, when it was fiercely besieged by Benhadad king of the Assyrians▪ for in the night season their enemies did hear the noise of chariots, the neighing of horses, and shréeching of a huge army, as it were in their own pavilions and tents, supposing therefore, that the king of Israel had gathered together his footmen and horsemen, and had now set upon them, they sought to save themselves by ●lyghte, leaving their victual and other provision behind them in their tents.  

●. Samuel. 7.  In the first of Samuel and the seventh chapter, God caused a wonderful great noise to sound over the Philistians, and so destroyed them. I mean they were so affrighted with a kind of strange fear, that it was an easy matter to vanquish them.  
In the fifth Chapter of Daniel ye may read, that king Balthasar in his roisting banquet, 
Daniel. 5.  espied right against the candle, a hand writing upon the brickwall what his end should be.  
It is read in the third Chapter of the second of the Machabées, 
2. Macha. 3.  that there appeared a horse unto Heliodorus, servant unto Seleucus King of Asia, as he was about to destroy the temple at Jerusalem: and upon the horse seemed to sit a terrible man, which made towards him to overrun him. On each side of him were two young men of excellent beauty, which with whips scourged Heliodorus.  
The second of the Machabées and tenth chapter, judas Machabeus encountered with his enemies, 
2. Macha. 10.  and when the battle was hot, there appeared unto the enemy out of heaven five men sitting on horses, rained with notable bridles of gold, who led the jews host, and two of them defended Machabeus from all his enemies. And unto Machabeus appeared a horseman in a shining garment, his Armour all of gold, and shaking his spear. 
2. Machab 11.  Whereby it was signified, that he should obtain a notable and famous victory .2. Macha. 11.  
I allege not these examples, for that I adjudge the books of Machabées, of as good authority as the Canonical Books of the new and old Testament: but only for that they are joined together with them, and may be read of every one: and they were always read of the ancient people. For albeit they never went about to approve any doctrine by them, yet were they of great authority amongst them.   

CHAP. XIX. To whom, when, where and after what sort, spirits do appear, and what they do work.  
BY all these examples we may plainly perceive, that many strange things are objected to men's senses, & that sometimes spirits are seen and herded not only (as some have thought, as Plutarch witnesseth in the life of Dion) of children, women, sick folks, dottards, & otherwise very plain and simple creatures, but also to men of good courage, and such as have been perfectly in their wits. Yet it may not be denied but that there appear many more unto some, that unto other some, as unto travelers, watchmen, hunters, carters, and mariners, who lead all their life not only in the day time, but also in night, in journeying, in the water, woods, hills and valleys. You shall meet with some one who never saw nor herded any of this gear in all his life time, and contrariwise there be other some which have seen and heard very man such things.  
So there are some which very seldom chance upon serpents, & again many there are which oftentimes meets with them in their journey. The common people say, that those whose nativities chance upon the Auguries (for so they term the four seasons of the year) do see more store of Spirits, than those which are born at other times, but these are mere trifles. Those which are steadfast in true faith, see or hear such thiyngs more seldom than superstitious people, as in all other things. He that is superstitious, useth some blessing (as they call it) to heal his horse's disease, and it taketh good effect: he inchaunteth a Serpent, and it can not once move out of the place. He applieth a blessing to strange bleeding, and it stoppeth presently: He taketh a holly rod, or twisted wand enchanted, & it will move where a mettle mine is: but he that is of a sound faith and doth despise these things, (for he knoweth well they are contrary to the word of god, & also to the Pope's decrees) albeit perchance he practise such things, yet notwithstanding he can bring nothing to pass. And so also it chanceth that he seeth spirits and vain visions, a great deal more seldom than superstitious men do, for he knoweth well what he aught to deem and judge of them. There are some kind of men, who think it a gay thing, if many such strange sights appear unto them.  
There were far many more of these kinds of apparitions and miracles seen amongst us, at such time as we were given unto blindness and superstition, than since that the Gospel was purely preached amongst us: the cause whereof I will show hereafter.  
And moreover it cometh often times to pass, 
Some men see things which other men see not.  that some one man doth hear or see some thing most plainly, when an other which standeth by him, or walketh with him, neither seeth, nor heareth any such matter.  
We read in the History of Heliseus, that he see chariots of fire, and many horsemen upon the top of the Mountain: and yet his servant saw nothing until the Prophet prayed unto the Lord, that he would vouchsafe for his confirmation and consolation, to open his eyes, that he might also behold this notable miracle. So likewise we read in the 9 chapter of the Acts of the Apostles, that Christ overthew Paul before Damascus, 
Acts. 9  and that he spoke unto him, and his companions also heard the voice. Afterwards in the 22. chapter, 
Acts. 22.  Paul himself showing unto the people in the presence of Lycias, in the Castle at Jerusalem, what had happened unto them saith that they herded not the voice of him that talked with him: which two places are not repugnant, for the meaning is, that they herded a voice or sound in deed, but they understood not what the Lord had said unto him.  
Plato writeth in his Dialogue called Theages, that Socrates had a familiar spirit, 
Socrates' familiar.  who was wont to put him in mind to cease from labouring, when that which he attempted should have no happy success. This spirit he himself saw not, and other men heard not. They say that sometimes Children do see certain things, which other men see not, and by a certain peculiar operation of nature some men behold that which others in no wise can perceive.  

At what time spirits appear.  As touching the time when spirits appear, we read in histories that it shall be after a thousand years which God hath appointed, in the which time saint john prophesied in the apocalypse, 
apocalypse.  that Satan should be let lose, that is to say, errors and superstition, and all kind of mischief should abound, & many spirits appear every where: for men gave them more credit, than the Scriptures. If a spirit appeared, or was herded to say in case these or those things be decreed, to wit, vowed Pilgrimage, and erecting chapels, and that this shall be an acceptable kind of worship unto God, the Bishops and parish Priests weighed not whither those things were agreeable to the word of God or no. etc. Spirits appeared in old time, and do appear still in these days both day & night, but especially in the night, and before midnight in our first sleep. Moreover on the fridays, saturdays, & fasting days, to confirm superstition. Neither may we marvel, that they are herded more in the night, than in the day time. For he who is the author of these things, is called in the holy Scriptures the Prince of darkness, and therefore he shunneth the light of God's word.  

In what place spirits are seen.  And albeit these are herded or seen in all places, yet are they most especially conversant in the fields where battles have been fought, or in places where slaughters have been made: in places of execution: in woods into the which they have conjured devils being cast out of men: in Churches, Monasteries, and about sepulchres, in the bounds of countries, & butts of lands: in prisons, houses & towers, and sometime also in the ruins and rubbish of Castles.  
God threatneth the Babylonians in the 13. chap. of isaiah, 
Esay. 13. Monsters of the desert. Esay. 34.  that spirits and Satyrs shall dance where their magnificent houses & Palaces were, where they were wont to lead their dances. And in his 34. chap. where he threateneth destruction unto all nations & enemies of God, he says: In the ruinous & tottering Palaces, Castles, & houses, horrible spirits shall appear with terrible cries, and the Satire shall call unto her mate, yea & the night hags shall take their rest there. For by the sufferance of God, wicked Devils work strange things in those places where men have exercised pride and cruelty.  
The manner of appearing of spirits, 
After what sort spirits appear.  is divers & manifold as it appeareth by those things which I have alleged before. For they show themselves in sundry sort: sometimes in the shape of a man whom we know, who is yet alive, or lately departed: & otherwhile in the likeness of one whom we know not.  
I herded of a grave and wise man, which was a Magistrate in the Territory of Tigurie, who affirmed, that as he & his servant went through the pastures, in the Summer very early, he espied one whom he known very well, wickedly defiling himself with a Mare, wherewith being amazed, he returned back again, & knocked at his house, whom he supposed he had seen, & there understood for a certainty, that he went not one foot out of his chamber that morning. And in case he had not diligently searched out that matter, the good & honest man had surely been cast in prison, & put on the rack. I rehearse this history for this end, the judges should be very circumspect in these cases, for the Devil by these means doth oftentimes cirumvent the innocent. Chun●gunda wife unto Henry the ●. Emperor of the name, was greatly suspected of adultery, and thereupon many false rumours scattered, that she was too familiar with a certain young man in the Court, for the Devil in the likeness of the same young man, was often times seen come out of the empress Chamber. But she afterwards declared her innocency by treading upon hot glowing plowshares, (as the custom was then) without any hurting her feet, as witnesseth Albertus Cranzius, in his fourth book, and first chapter of his Metropolis.  
We read that many spirits have appeared unto certain hermits and Monks in the shape of a woman, alluring and enticing them to filthy lust. They appear also in the form of brute beasts, sometime fourfooted, as of a Dog, a Swine, a Horse, a Goat, a Cat, or a Hare: and sometimes of fowls, and creeping worms, as of a Crow, a night Owl, aschritche Owl, a Snake, or Dragon, whereof the Gentiles had great plenty in their Temples and houses, and nourished them, as we may read every where in the Poets. Spirits have sometimes appeared in a pleasant form, and sometimes in a horrible shape. At one time some hath been seen riding on horseback, or going on foot, or crawling upon all four. At another time hath appeared a man all burning in fire, or berayed with blood: and some while, his bowels have seemed to trail out, his belly being as it were ripped up. Sometimes a shadow hath only appeared: sometimes a hand, sometimes an instrument, as a staff, a sword, or some such like thing which the spirit held in his hand. Sometimes he appeared in manner of a bundle of hay, burning on fire: another while only a hoarse kind of voice was herded. Sometimes a spirit hath been herded walking in the inner part of the house, turning the leaves of a book, or telling money, or playing at dice, or bouncing against the brickwall. And sometimes there is herded a terrible noise or clap, as if a peal of Guns were discharged hard at hand. And spirits sometimes, taking a man by the arm or by the hair of the head, have walked with them.  
Olaus Magnus in his third book and eleventh chapter De Gentibus Septentrionalibus, writeth, 
Olaus.  that even in these our days, in many places in the North parts, there are certain monsters or spirits, which taking on them some shape or figure, use (chiefly in the night season) to dance, 
Dances of spirits.  after the sound of all manner of instruments of music: whom the inhabitants call companions, or dances of Elves, or Fairies. Somewhat also is to be read touching this matter in Saxon Grammaticus, in his history of Denmarck. 
Saxo.  Such like things are those which Pomponius Mela reporteth in his third book of the description of Aethiopia, 
Pomponius Mela.  that in Mauritania beyond the Mount Atlas, many times in the night season are seen great lights, and that tinkling of Cymbals, and noises of Pipes are also herded, and when it is daylight no man appeareth. 
Solinus.  Solinus writeth in his 38. and 44. chapters that in this same Mountain, Aegipanes use every where to lead their 〈◊〉: of whom also Pliny maketh mention in his first book and first chapter. Men hold opinion, that they are Panes, Fauns, and satires, of whom the old writers have mentioned many things.  
S. Jerome writeth in the life of Paul the Hermit, 
Jerome. A Fable ou● of Jerome of a Centaur▪ A Monster having the forepart like a man the hinder like a horse▪  that an Hippocentaure, appeared unto S. Anthony, in the same shape which is described of the Poets. In a stony valley (says he) he espied a Dwarf of a small stature, having a crooked nose, and his forehead rough with horns: the hinder part of his body, and his feet like unto a Goat. Anthony nothing amazed with this sight, taketh unto him the shield of faith, and the breastplate of hope, like a good warrior▪ Notwithstanding the foresaid creature presented him with Dates, to refresh him in his journey as witnesses of peace and friendship. Which when Antonius understood, he stayd, and inquiring of him what he was, received this answer. I am (quoth he) a mortal ●reature, and one of the inhabitants of this desert, whom the Gentiles, being deceived with many errors, doth worship, calling us Fauns, Satyrs, and night Mares.  
And I am sent as ambassador from our company, who earnestly beseech thee, that thou wilt pray unto the God of all creatures for us, whom we acknowledge to be come into the world, to save the same. etc.  

Plutarch.  And here we may in no wise overpass in silence, that notable history which Plutarch in his book De fectu oraculorum, (translated by that learned man Ad●ianus Turnebus) reciteth in these words. Touching the death of devils, I have herded a certain history of one who was neither foolish, nor accustomed to lie. For it was Epitherces, my countryman, a professor of Grammar, father unto Aemilianus the Rhetorician, of whom some of you also have herded the same: He told me that when he once took ship, meaning to go into italy, because he carried with him not only great store of merchandise, but also very many passengers, in the evening when they were about the islands Echinadae, the wound quite ceased, and that the ship driving in the Sea, being brought at the last unto Pax, many then waking, & many also quaffing after they had s●pped, suddenly there was herded a voice of one which called Thamus, in such sort that every man marveled. This Thamus was a Pilot born in Egypt, unknown unto many which were in the ship. Wherefore being twice called, he held his peace, and the third time answered: then the other with a louder voice commanded him, that when he came unto Palodes, he should tell them that the great God Pan was departed. When this was herded, every man was amazed with fear, as Epitherces affirmed unto us: And being in consultation whether they should do as was commanded or not, Thamus thus judged of the matter: that if the wind did blow, they must pass by with silence, but if it were calm without wind, he must utter that which he had herded. When therefore they were come to Palodes, and no wound stirred, nor wave moved, ●hamus looking out of the stern towards the land, cried out as he had herded, that the great god Pan was deceased: He had scant ended those words, when immediately there followed a great groaning, not of one man, but of many, being admixed as it were with great admiration. And because many were present in the ship, (they said) the same hereof was speedily spread abroad at Rome, & Thamus sent for Tiberius the Emperor, who gave so much credit unto the matter, that he diligently inquired, & asked who that Pan was. The learned men whom he had in great number about him, supposed that Pan was he, who was the Son of Mercuri● and Penelope▪ etc.  
These and such like things, 
De preparatione evang. li. 5. chap. 9  (Eusebius who also reciteth this history) affirmeth to have chanced in that time of Tiberius, in the which christ being conversant amongst men, expelled all manner of devils from the society of them. Other most Godly professors of our Religion affirm, (as namely Paulus Marsus, in his Annotations upon the first of Ovid's Fasti) that this voice was herded out of Pax the very same night ensuing the day wherein our Lord suffered, in the ●9. year of Tiberius, 
Paulus Marsus.  which was the same year that christ was crucified in: by the which voi●e being uttered in a wilderness of solitary rocks, it was declared that our Lord and God had suffered for us. For the word Pan in Géeke signifieth all and then the Lord of all the world was Crucified.  
He addeth moreover that Theodosius doth say, that the Archadi●●s do worship this God, calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meaning thereby to signify a Lord & Ruler, not of words, but of all manner of material substances: whose power is such, that it is able to created the essence and substance of all bodies, whether that they be heavenly, or earthly. And albeit he refer this unto the Sun, yet if a man mark diligently, his mysteries have a higher meaning. etc.  
hereunto belongeth those things which are reported touching the chasing or hunting of Devils, and also of the dances of dead men, 
Hunting of Devils.  which are of sundry sorts. I have herded of some which have avouched, that they have seen them.  
No man is able to rehearse all the shapes wherein spirits have appeared, for the Devil, who for the most part is the worker of these things, can (as the Poets feign of Proteus) change himself into all shapes and fashions.  
These walking spirits sometimes stop the way before men as they travel, and lead them out of their way, and put them in such great fear, that sometimes they become grayheaded in one night. I remember I have herded the like history of my old friend john Willing, a godly and learned man, of one in the County of Hann●w, who not many years ago, meeting with a walking spirit in the night season, was so much altered, that at his returning home, his own Daughters knew him not.  
Spirits oftentimes awake men out of their sleep, and cause many to forsake their own houses, so that they can not hire them out to any other. Sometimes they overthrow somewhat, or strike men, or cast stones at them, and hurt them either in their bodies or in their goods: yea and sometime God doth suffer them to bereave men of their lives. It often chanceth that those men's faces and heads do swell, which have seen or herded spirits, or have been blasted with them: and some are taken mad, as we see by experience. I remember well it hath happened, that some supposing they have seen armed men, who were ready to take them, have therefore assayed to slay themselves: which thing may be by craft of the Devil. Spirits do also trouble cattle in the night time, in the pastures.  
Thus much concerning the first part of this work, wherein (I trust) I have proved, and made it evident, that albeit there be many which vainly persuade themselves they have seen wandering spirits, or have beheld one in steed of an other: yet notwithstanding that theridamas are walking spirits, & that other strange things do sometime happen.  
I have also showed unto whom they appear especially, and where, when, after what sort, or in what forms they show themselves, and what things they work and bring to pass.  
Whosoever dare flatly deny these manifold and agreeable testimonies of the old and new writers, he seemeth unworthy in my judgement, of any credit, whatsoever he say. For as it is a great token of lightness, if one by and by believe every man which saith, he hath seen spirits: so on the other side it is great impudency, if a man rashly and impud●ntely contemn all things which are advouched, of so many, and so credible Historiographers, and ancient fathers, and other grave men of great authority.    

¶ The second part of this Book doth show, that those Spirits and other strange sights, be not the Souls of Men, but be either good or evil Angels, or else some secret and hid operations.  

CHAP. I The opinion or belief of the Gentiles, jews, and Turks, concerning the estate of Souls separated from their bodies.  
IN the second part of this book we have to consider, what those things be which (as we have before showed) are both heard and seen, in the daytime and in the night, whether they be the souls of dead men or no: also what the old Writers have judged of them, and what the Holy Scriptures, do teach us herein.  

Plato's opinion.  Plato doth think, that Heroical and excellent souls, as being of the pure sort, do mount aloft: but that other base and viler souls, that are defiled with the pleasures and lusts of the body, do wander below on the ground, and the same he deemeth to be those spirits which are eftsoons seen.  
Also other heathen and profane writers say, they are hereby moved to think that the souls of men do live after death, for that it is most clear & evident, that many spirits wander and range hither and thither, and are often times herded and seen, and found to talk with men: for they suppose that most of these are men's souls. 
Tertullian.  Tertullian a very aū●ient writer, in his book De anima, says, that the wise Heathens, which did define the soul to be mortal, (for some of them, as namely the Epicures, thought that the souls died with their bodies) thought that the souls of the wise, if they departed from their bodies, had their abiding on high: but the rest were thrown down into Hel.  
Furthermore, the Heathen thought the Souls should stray continually abroad before they found rest, unless the bodies from which they were severed, were rightly buried in the earth. Wherefore (as we may read in Poets) it was a grievous crime to cast forth any body unburied. 
Home●.  Hector in Homer besought Achilles that he would not cast forth his carcase to be devoured of Dogs and birds, but that he would deliver the same to be interred by old Priamus his father, and Hecuba his mother. Patroclus appeared in a vision by night after his death unto Achilles, and requested him to bestow upon him all funeral solemnities. For otherwise he said the souls of those that were buried, would thrust him back, that he should not be able once to enter in at Hell gates. Which example Tertullian aledgeth, & therewithal confuteth this vain opinion of the heathen. Palinurus in Virgil, besought Aeneas, that he would cast earth on him, 
Virgil.  when he was dead, and erect unto him an horse, for so did they call those Monuments of the dead, in which albeit no man was laid, yet were they used in the honour of the deceased. vergil writeth, that Deiphobus his Ghost wandered abroad, unto the which Aeneas erected an Horse. For the Gentiles were of such opinion in those days, that they thought an empty and counterfeited burial profited very much. Moreover the heathen were persuaded that the souls which died before their natural time (especially of those which perished by violent death, whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by hanging, drowning or beheading. etc.) did strap abroad so long time as they should have lived, if they had not been slain by violent death. Which opinion Tertullian also confuteth. Plato in his 9 book De legibus, 
Plato.  writeth, that the souls of those which are slain, do pursue their murderers so far, that they do hurt them: the which except it be understood by way of a Metaphor, is likewise to be rejected.  
The Catholic faith amongst the jews was, that the souls of the dead did not return into this earth, 
The jews opinion.  but either were at rest, which was when they died in the faith of the promised Messiah, or were condemned if they departed hence in their sins without repentance. For job in his 7. chapter saith: Even as the cloud vanisheth and fadeth away, 
job. 7.  so he that goeth down to the grave shall come up no more, nor return into his house. etc.  
But if thou will't say that job was an Ethnic, it may be alleged of David, that when he was in very great danger, and death even present before his eyes, he prayed in the 31. Psalm. 
Psal 31.  Into thy hands O Lord I commend my spirit. The Preacher also in his 12. chapter saith: The spirit shall return to God that giveth it. 
Eccle. 12.  In the book of Wisdom (which of old writers is attributed to Philo judeus) the third chapter thereof, 
Wisedo. 3.  it is written: the souls of the righteous are in the hand of God, and no torment shall touch them. And on the other side, the souls of the wicked go down into hell. 
●sal. 49.  In the 49. Psalm it is written of those wealthy worldlings, which for lucre's sake, depart from God and his commandments: They are laid as sheep in Hell, death shall consume them, and Hell is their habitation. etc.  
If the jews had believed, that the souls after this life were tormented in Purgatory, no doubt amongst so many divers kinds of sacrifices, which they offered for the sins of the living, they would at last have some one kind of sacrifice whereby to redeem souls, or in some part to assuage and mitigate their pains. And that souls do return after death, do offer themselves to be seen and beheld of men, and require aid of them, we found no where in the old Testament, but rather the contrary. In the 2. of Samuel 12. 
2. Samu. 12.  David speaketh this of his young child that he begat by Bersaba, that he could not bring him into life again, that he would go to him, and the child should never return unto him again. And jesus the son of sirach in his .38. chapter saith: 
Eccle 38.  there is no returning from death. Of the vision which was showed to Samuel, we will straightway speak in his proper place.  
And that in latter ages, long after Christ came in flesh, there were some amongst the jews, who thought that the souls separated from their bodies, did stray and range a broad: it may hereby be gathered, for that certain of the Rabbins writ, that the soul of Naboth (which was slain, because he would not cell his Uyneyarde to Achab) was that Spirit that promised his help to seduce Achab, being as it were one that coveted his death.  
The Turks also believe that the soul is immortal, 
The Tukes opinion.  and that assoon as they are loosed from the body, they come either into a place of rest, or of torment. But whether that they did think, that souls returned again into the earth, and rove there too and fro, I could found no plain mention thereof in their Koran.   

CHAP. II The Papists doctrine touching the souls of dead men, and the appearing of them.  

Papists.  THe Papists in former times have publicly both taught & written, that those spirits which men sometime see and hear, be either good or bad angels, or else the souls of those which either live in everlasting bliss, or in Purgatory, or in the place of damned people. And that divers of them are those souls that crave aid and deliverance of men. But that this doctrine of there's, and the whole state thereof may be the more evidently perceived, we will more largely repeat the same out of their own books. 
jacobus de Cusa.  jacobus de Cusa, a Carthusian Friar, & Doctor of divinity, written a book of the Apparition of souls, after they were separated fro the bodies: which work of his, hath in it many superstitious toys, and was Printed in a town belonging to the dominion of Berna, named Burgdro●e in the year of our Lord. 1475.  
Popish writers commenting on the 4. book of the Master of Sentences, 
4. places for Souls. Heaven. Hell. Limbus puerorum which is a place where the Papists imagine the souls of young children to be, which departed without Baptism. Purgatory▪  do appoint four places to receive souls, after they are departed from the bodies. Three of the which places they say are perpetual, & one which lasteth but for a time already limited.  
The first place or receptacle is Caelum Empireum, the fiery heaven, so termed of his passing great brightness and glory, which they say is the seat ordained for the blessed sort: this place by an other in Scripture is called Paradise. The second place is Hell under the earth, being the Mansion of Devils and Infidels, departing hence in deadly sin, without repentance. The third place they term Limbus puerorum, which is provided as well for the Children of the faithful as of the unfaithful: who (they say) shall continually abide there without any sense of pain, being only deprived from the fruition of God's presence. And therefore they say, that after their death, they aught not to be buried in holy burial. The fourth place is Purgatory, which is prepared for them that depart hence without deadly sin, or if they committed any such sins, did some penance for them, but yet made full satisfaction for them or else went hence only stained with venial sin.  
Of this place, to wit, Purgatory, Popish writers teach marvelous things. Some of them say, that Purgatory is also under the earth as Hell is. Some say that Hell and Purgatory are both one place, albeit the pains be divers according to the deserts of souls. Furthermore they say, that under the earth there are more places of punishment in which the souls of the dead may be purged. For they say, that this or that soul hath been seen in this or that mountain, flood, or valley, where it hath committed the offence: & that these are particular Purgatories, assigned unto them for some special cause, before the day of judgement, after which time all manner of Purgatories, aswell general as particular shall cease. Some of them say, that the pain of Purgatory is all one with the punishment of hell, & that they differ only in this, that the on hath an end, the other no end: and that it is far more easy to endure all the pains of this world, which all men since Adam's time have sustained, even unto the day of the last judgement, than to bear one days space the lest of those two punishments.  
Further they hold that our fire, if it be compared with the fire of Purgatory, doth resemble only a painted fire. Seek their Doctors in this point, on the fourth book of Sentences, the hundred. distinction.  
This question also they move, 
By whom Souls are tormented in purgatory.  by whom the Souls in Purgatory are tormented. Wherefore their opinion are very divers, and disagreeable among themselves.  
Richardus de Media villa a Franciscan friar, writeth upon the Master of Sentences, & saith, he verily believeth that souls are carried by good Angels, into the places of torment, but yet that they themselves do not torment them, because they shall become at length fellow citizens with them. Neither yet are they punished by Devils (who after this life do no longer tempt men) but only by the mere justice of God. And yet (says he) it may so come to pass, that the Devils be present at the doing thereof, and rejoice at their tortures. I thought good to repeat these things of Purgatory somewhat at large, the rather for that the reader might see, that their Doctors do disagree in a matter of great weight, by which they have both rob men of their wealth, and plunged them into very great misery.  
hereunto they add, that the spirits, aswell of the good, as the ill, 
Papists feign that souls re●o earth again  do come and are sent unto men living, from hell. And that by the common law of justice, all men at the day of judgement shall come to their trial from hell: and that none before that time can come from thence. Farther they teach, that by God's licence & dispensation, certain, yea before the day of judgement, are permitted to come out of hell, and that not for ever, but only for a season, for the instructing and terrifying of the living. Héeruppon they recite divers kind of visions, that certain Clerks, and Say people being damned, both men and women, have appeared to their ghostly fathers, and others, and have opened unto them the causes of their damnation: all which to rehearse here were lost labour. And that the souls which be in everlasting joy, or in Purgatory, do often appear, it may be seen in Gregory's Homilies & Gregory's Dialogues, who writeth that Peter and Paul, and other Saints, did not only appear unto holy men, but did also conduct their Souls unto Celestial joy. Moreover that God doth licence souls to return from those two places, partly for the comfort and warning of the living, and partly to pray aid of them. And yet that those souls do not here represent themselves to be seen of men, when, and how often soever they list themselves. Not doubt these men show themselves to have a sharp wit and profound knowledge.  
These doctors moreover move this question, whether we may request without offence, 
Whether we may wish to see spirits.  that the souls of such as are departed may show themselves to be beheld and seen of the living.  
To rive asunder this crabbed knot, they bring this wedge: that if this request proceed of some good intent, without the spot of lightness and vanity, that a man might understand the state of some friend, neighbour, benefactor, or of his parents, or some other, thereby to help & relieve them speedily of their torments, it is no offence at all: because dead men's souls do of their own accord show themselves unto the living, to receive help of them, and therefore nothing can let us to ask this thing at gods hand. Of this opinion is Thomas of Aquine.  
But as concerning the time and place, when and where Spirits do proffer themselves to be seen, they say, no certain rule can be given: for this standeth wholly in God's pleasure, who if he list to deliver any, suffereth him to make his appearance forthwith even in such places as he may be well herded in. And that spirits do not always appear under a visible shape, but sometimes invisibly, in so much that sometime nothing else is herded of them but snéesing, spitting, sighing, & clapping of hands etc. Of which point I have noted somewhat before when I spoke generally of ghosts, because they appear in sundry sorts. And wheresoever these spirits be, they say, that they endure punishment. Besides that souls do not appear, nor answer unto every man's interrogatories, but that of a great number they scantly appear unto one. And therefore they teach. 
How a man aught to use himself when spirits appear according to the Papists. Daniel. 10.11.  Whensoever such visions of spirits are showed, men should use fasting and prayer or ever they demand any question of them: which (say they) in the x. and xj. chapters of Daniel, is read to have been done by Daniel himself. Besides this, shrift, and massing should be used ere we question with them: farther, that we should not give credit assoon as we hear but one sign, but wait to hear the same thrice repeated, which in the first book of Samuel and 3. chapter is read to have been done by Samuel being yet a child: 
1. Samuel. 3.  for otherwise the Devil may delude and deceive us, as he doth very often. And so soon as these things are dispatched and performed, that four or five devout priests are to be sent for, which should come to the place where the spirit was wont to show himself, and that they should use certain ceremonies, as to take a candle that hath been hallowed on Candlemas day, & light it: also holy water, the sign of the cross, a censor in their hand, and when they light their candle, should pray over it (as I remember) the seven penitential psalms, or read the gospel of S. john. And when they come to the place, they should sprinkle it with holy water, & perfume it with Frankincense, casting about their necks a holy stole, and then that one of them kneeling on his knees, should rehearse this prayer following.  
O Lord jesus Christ, the searcher of all secrets, which art always wont to reveal healthful and profitable things unto thy faithful people & little one's, which haste permitted some certain spirit to show himself in this place: we humbly beseech thee of thy great mercy, by thy death & passion, and by the shedding of thy most precious blood for our sins, that thou will't vouchsafe to give in charge to this spirit, that he may declare and open what he is, without any fraying or hurting of us, or of any other creature beside: showing unto us thy servants, or to other sinners as we be, who he is, why he is come, and what he desireth, so that hereby thou mayst be honoured, he comforted, and thy faithful people also helped and succoured. In the name of the father, the son, and the holy ghost. Amen.  
Yet do they teach, that a man may choose to use this or some other form of prayer, and ceremonies: because that without these, spirits have often appeared, & showed what they required. This done, we should (as they teach) fall to questioning with them, and say: Thou spirit, we beseech thee by Christ jesus, tell us what thou art, and if there be any amongst us, to whom thou wouldst gladly make answer, name him, or by some sign declare so much. After this, the question is to be moved, each man there present being recited whether he would answer unto this or that man. And if at the name of any, he speak, or make a noise, all other demands remaining, should be made unto him: As these and such like: What man's soul he is? for what cause he is come, and what he doth desire? Whether he require any aid by prayers and suffrages? Whether by Massing, or alms giving he may be released? Farther by how many Masses that may be compassed, by, iij. uj.x.xx.xxx. etc. Furthermore, what manner of priests should say Mass for him, Monks, or secular Priests. Then if he ask for any Fasting, by what people, how long, and in what sort he would have it done: If he require alms deeds, what alms deeds they should be, how many, and on what people bestowed, whether on him that lacketh harbour, or that is diseased of the leprosy, or on some other sort of people.  
Furthermore, by what sign it may be perfectly known that he is released, and for what cause he was first shut up in Purgatory. And yet they hold, that no curious, unprofitable, or superstitious questions should be demanded of the spirit except he would of his own accord reveal & open them. And that it were best, that sober people should thus question with him, on some holiday before dinner, or in the night season, as is commonly accustomed. And if the spirit will show no sign at that time, the matter should be deferred unto some other season, until the spirit would show himself again: and yet that the cross and holy water should be left there, for that by the secret judgement of God, it was ordained, that they should appear at certain hours, and to certain people, and not unto all men. And farther they say that we need not to fear, that the spirit would do any bodily hurt unto that person, unto whom it doth appear. For if such a spirit would hurt any, he might justly be suspected that he were no good spirit.  
Moreover popish writers teach us to discern good spirits from evil by four means. 
By what tokens good spirits may be discerned from evil. Luke. 1.  First they say that if he be a good spirit, he will at the beginning, somewhat terrify men, but again soon revive and comfort them. So Gabriel with comfortable words did lift up the blessed virgin which before was sore troubled by this salutation. They also allege other examples. Their second note is to descry them by their outward and visible shape. For if they appear under the form of a Lion, bear, dog, toad, serpent, cat, or black ghost, it may easily be gathered that it is an evil spirit. And that on the other side good spirits do appear under the shape of a dove, a man, a lamb, or in the brightness, and clear light of the sun.  
We must also consider whether the voice which we hear be sweet, lowly, sober, sorrowful, or otherwise terrible and full of reproach, for so they term it.  
Thirdly we must note, whether the spirit teach aught that doth vary from the doctrine of the apostles, and other doctoures approved by the Church's censure: or whether he utter any thing that doth descent from the faith, good manners, and ceremonies of the church, according to the canonical rites or decrees of counsels, & against the laws of the holy Church of Rome.  
Fourthly we must take diligent heed whether in his words, deeds, and gestures, he do show forth any humility acknowledging or confessing of his sins & punishments, or whether we hear of him any groaning, weeping, complaint, boasting, threatening, slander or blasphemy. For as the beggar doth rehearse his own misery, so likewise do good spirits that desire any help or deliverance. Other signs also they have to try the good angels from the bad: but these are the chief.  
Now touching the suffrages or ways of succour, 
How we may help and succour souls.  whereby souls are dispatched out of Purgatory, Popish doctors appoint four means: That is, the healthful offering of the sacrifice in the sacrament of the altar, almose giving, prayer, fasting. And under these membres, they comprise all other, as vowed pilgrimages, visiting of churches, helping of the poor, and the furthering of God's worship and glory. etc. But above all, they extol their mass, as a thing of greatest force to redeem souls out of misery: of whose wonderful effect, and of the rest even now recited by us, they allege many strange examples.  
Of these things they move many questions, the which who so lust to see, let him search their books which have been written and published of this matter.  
Neither only in their writings, but in open pulpit also they have taught, how excellent and noble an act it is, 
A notable deed to relieve souls.  for men touched with compassion, with these foresaid works to rid the soul that appeareth unto them and craveth their help, out of the pains of purgatory: or if they cannot so do, yet to ease and assuage their torture. For say they, the souls after their deliverance, cease not in most earnest manner to pray for their benefactors, and helpers. On the other side, they teach that it is an horrible and heinous offence, if a man give no succour to such as seek it at his hands, especially if it be the soul of his parents, brethren and sisters. For except by them they might conveniently be released of so manifold miseries, they would not so earnestly crave their help. Wherefore say they, no man should be so void of natural affection, so cruel and outrageous, that he should at any time deny to bestow some small wealth, to benefit those, by whom he hath before by divers and sundry ways been pleasured.  
If they were not the souls of the dead which crave help and succour, but devilish spirits, they would not will them to pray, fast, or give alms for their sakes: for that the devils do hate those, as also all other good works.   

CHAP. III What hath followed this doctrine of the Papists, concerning the appearing of men's souls.  
BY these means it came to pass, that the common sort were of opinion, that those spirits which were seen and herded, were the souls of the dead, and that whatsoever they did say, was without gaynsaying to be believed. And so the true, simple, and sincere doctrine of the calling upon God in the name of Christ jesus only: of the confidence in Christ's merits, and redemption from sin and damnation: of the true deeds of christian charity, was daily more and more impugned and oppressed. So that when men by little and little, forsook holy Scripture, and cast it aside, men's traditions and precepts began straight way to be had in great price and estimation, yea, they were more regarded than gods own word. A great offence was it taken to be, if any would presume once to break men's traditions. On those apparitions of spirits, as on a sure foundation their Purgatory is chief builded. For by talk had with them, Popish writers taught that men attained unto salvation, by their own, and by other men's merits: which opinion so blinded them, that they become reckless, secure, and sluggish. For if any did so persuade himself, that he could hire one for money, which could work one feat or other to deliver the dead from torments, than would he either delay the amendment of his life, or utterly neglect it. Wherefore unto such fellows, that happened, which chanced unto the five foolish virgins, of whom mention is made in the. ●5. of Matthew. By these apparitions of spirits, masses, images, satisfaction pilgrimages for religion sake, relics of saints, monastical vows, holidays, auricular confession, and other kinds of worshippings and rites, and to be short, all things which have no ground in holy scripture, by little and little grew into authority and estimation. So that the matter came at the last to that extremity and excess, that many devout, and simple souls, pinched and nipped their own bellies, that they might the better have by these means, wherewithal to find and maintain idle monks and priests, and to offer unto images. They founded chapels, altars, monasteries, perpetual lights, anniversaries, friaries, and such like, to release their friends out of the torments of Purgatory. And this did the walking spirits will them to do. And sometime also by their council, men's last wills and testaments were altered. 
Monks by their doctil●● of spirits have heaped infinite riches.  Hereby priests & monks increased daily, their parishes, colleges & monasteries with yearly revenues, & got into their hands the best farms, vineyards, lands, meadows, ponds, parks, bond men, jurisdictions, great lordships, and the authority of the sword. For after that this opinion once took firm root in men's hearts, the men's souls did walk after their death, & appear on the earth, the greatest part did whatsoever they commanded them. And that it may more plainly be perceived how much men esteemed those visions & such like pelf, & how in memorial of them they devised & framed to themselves new kinds of worshippings, I will recite unto you one or two histories.  
Martinus Polonus archbishop of Consentine, and the Pope's Penitentiary writeth in his Chronicles, 
Martinus Polonus.  that Pope Clement the fourth did canonize for a saint at Viterbe, one Eduergia, duchess of Polonia, a widow of great holiness, who (among many notable things that are written of her) when her canonisation had been many years delayed, at length appeared herself in a vision to her Proctor in the court of Rome, being heavy and pensive about this matter, and certified him, both of the speedy dispatching of this business, & also of the day wherein it should be dispatched. Canonization amongst the Ethniks, from whence it took his original, is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, deification, or making of a God.  
joannes Tri●enhemius Abbot of Spanheim, a man of great authority, 
All souls day whence it took original.  in his book of Chronicles teacheth, that the memory of all faithful souls, termed All soul's day, had his original observation by this means: that when a certain Monk returned from jerusalem, and lodged in a certain Hermit's house in Sicill, about the mount Aetna, which flasheth forth fire, he learned of the said Hermit, that many souls of the dead were tormented there by fire, out of which again through the prayers of the faithful, they were released, as it was taught him by the testimony even of the spirits themselves. Hereof also writeth Polydor● Virgil in his uj. book, 
Polidor●.  and ix. chapter, De inventione rerum that the feast of All hallows had the very same original, which they shall find in Petrus de natalibus his tenth book, and first chapter. Whereby thou mayst gather that Feasts were first ordained by the tales of spirits appearing unto men. The like fable is found in Damascene, who writeth of Macharius thus: When according to his manner he prayed for the dead, and was desirous to understand whether his prayers did profit them ought, and whether they received any comfort thereby, God willing to reveal so much to his servant, inspired a dry skull with the word of truth, so that the dead skull broke forth into these words: When thou prayest for the dead, we receive comfort by thy prayers.  
Of the like root sprung the order of the Carthusian Monks, 
The beginning of the order of Carthusians.  which of the common sort is judged to be the most holiest and straightest order: of the which the Monks themselves of this brood, have put forth a book. For as Polydore Virgil recordeth, they began upon this occasion in the university of Paris in the year of our Lord .1080. 
Polidor●.  A certain doctor which for his learning and integrity of life was very famous, chanced to die, when he should have been buried in a certain Church, he cried out with an horrible voice: I am by the just judgement of God accused. whereupon they left the coffin in the Church by the space of three days, during which time the people flocked together out of sundry places, to behold this strange sight. The second day he cried again: By the just judgement of God I am judged. The third day likewise he cried: I am by the just judgement of god condemned. And as Vincentius Bellonacensis says, some add hereunto, that he rose up thrice upon the beer, which perchance they feign of their own heads. Now because no man suspected that so notable and famous a man was utterly condemned for ever, every man was sore astonished thereat.  
Wherefore Bruno, a doctor of divinity born in Coleine, forthwith forsook all that he had, and taking to him six other godly companions, got him into a desert called Carthusia in the diocese of Gratianopolis: where he erected the first monastery of that order, which drawing his name of the place, was called the Carthusian order. For this cause also, or for the like, many other monasteries at the first beginning, were both founded and endowed with great livelihood.   

CHAP. FOUR Testimonies out of the word of God, that neither the souls of the faithful, nor of infidels, do walk upon the earth after they are once par●ed from their bodies.  
NOw that the souls neither of the faithful nor of infidels do wander any longer on the earth, 
Souls go either to hell or to heaven.  when they be once severed from the bodies, I will make it plain & evident unto you by these reasons following. First certain it is, that such as departed hence, either die in faith, or in unbelief. Touching those that go hence in a right belief, their souls are by & by in possession of life everlasting, & they that departed in unbelief, do straight way becon partakers of eternal damnation. The souls do not vanish away & die with the body, as the Epicures opinion is, neither yet be in every place, as some do imagine: touching this matter I will allege pithy & manifold testimonies out of the holy scripture, out of which alone this question may & aught to be tried & discussed. Our saviour Christ jesus which could well judge of these mysteries, in the .3. of john says: So God loved the world, 
john. 3.  that he would give his only begotten son, that who so believeth on him, should not perish, but have life everlasting. For god sent not his son into the world to condemn the world: but that the world by him might be saved. He that believeth in him is not condemned, & he that believeth not is condemned already, because he believed not in the name of the only begotten son of god. And in the .5. of john he says: verily verily I say unto you: he that heareth my word, & believeth on him that sent me, hath everlasting life, 
john. 5.  & shall not come into judgement or condemnation, but hath passed already from death to life: he doth not say that his sins should first be purged in purgatory. And in the .6. cha. he says: 
john 6.  This is the will of him that sent me, that every one that seeth the son, and believeth on him, should have life everlasting. and I will raise him up at the last day again: verily I say unto you, he that believeth on me hath life everlasting. In the .14. of john also our Lord & saviour Christ jesus says, 
john. 14.  that he will take us up to himself, that where he is, there should we be also. etc. When Christ sent forth his disciples to publish his gospel in the ten of Math. he said unto them: Go you into the whole world, & preach the gospel to every creature: 
Matth. 1●  he that believeth & is baptised, shallbe saved, and he that believeth not shallbe condemned, & in the 5. changed of the 2. to the Corin. the apostle S. Paul says: 
●. Cor. 5.  we know that if the earthly house of this tabernacle be destroyed, we have a building of god, that is, a house not made with hands, but eternal in the heavens. etc. By these places it may be evidently gathered, that the souls of the faithful are taken up into eternal joy: & the souls of the unfaithful assoon as they are departed from their bodies are condemned to perpetual torment. And that this is done straightway after death, may be perceived by the words that Christ spoke to the thief on the cross, when he hung on his right hand: This day shalt thou be with me in paradise. 
Luke. ●●. Apo. 14.  And in the 14 chap. of the apocalypse it is written, & I hard a voice that said unto me writ blessed are the dead that die in the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i amodo, as the old translation readeth, that is by & by, out of hand without delay. Steven in the very point when he looked to be stoned, cried, lord jesus receive my spirit. He doubted nothing, but was assuredly persuaded that his soul should straightway be translated to eternal joy. Paul in the i chap. of his epist. to the Philip. saith: I desire to be loosed, or I covet to departed hence, & to be with Christ. Here is no mention at all made of purgatory, in which the souls should be first purged. If thou will't here object that the people afore aleged were saints & martyrs, we say farther the paradise was opened also to the thief, assoon as he become repentant. And that the souls both of the faithful & unfaithful, which presently after their death are translated to heaven or hell, do not return thence into the earth before the day of the last judgement, may well be perceived by the parable of the rich man clothed in purple, & Lazarus, as we read in the xuj of Luke For when the rich man prayed Abraham that he would send Lazarus unto him, to coo●e his tongue, Abraham gave him this answer: Betwixt thee and us, there is a great gulf set, so that they which would go hence (from Abraham's bosom) to you (in Hell) can not: neither can they come from thence to us. And when he be sought him, that he would send Lazarus to his father's house to admonish his five brethren, lest they also should come into that place of torment: he said unto him: They have Moses and the Prophets, let them hear them. And again: If they hear not Moses & the Prophets, neither will they believe though one rose again from the dead.   

CHAP. V Testimonies of the ancient fathers, that dead men's souls parted from their bodies, do not wander here upon earth.  
THis matter was also thus understood by the holy and ancient Fathers. 
August.  For Augustine in his xviij Sermon De verbis Apostoli, hath, that there be two mansions, the one in everlasting fire, the other in the everlasting kingdom.  

Idem.  And in his xxviij chapter of his first book, De peccatorum meri●is & remissione contra Pelagianos, in the seventh tome of his works, he saith: Neither can any man have any middle or mean place, so that he may be any other where than with the devil, 
Idem▪  who is not with Christ.  
And in his notable work de civitate Dei, the xiij book and eight chapter he saith: The souls of the godly so soon as they be severed from their bodies be in rest, & the souls of the wicked in torment, until the bodies of the one be raised unto life, and the other unto everlasting death, which in scripture is called the second death.  

justine.  justine also an ancient father, writeth in Responsione ad Orthodoxos quest. 75. that the difference of the just & unjust, doth appear even as soon as the soul is departed from the body. For they are carried by the angels into such places as are fit for them: that is, the souls of the just are brought unto paradise, where they have the fruition of the sight and presence of Angels, and Archangels: and moreover the ●ight of our saviour Christ, as it is contained in that saying, while we are strangers from the body, we are at home with God. And the souls of the unrighteous on the other side, are carried to Hell, as it is said of Nabuchodonosor the king of Babylon: Hell is troubled under thee, being ready to meet thee. etc. And so till the day of resurrection and reward, are ethy reserved in such places as are meetest for them.  
Saint Hilary in the end of his exposition of the second Psalm writeth: 
Hilary.  that men's souls are strait way after death, made partakers of rewards or punishments.  
And touching the souls of the old patriarchs, that died before the nativity of Christ, Austin, Hierom, Nazianzen, 
Dormitantij.  and other holy Fathers teach, that God in certain places by him choose out for that purpose, hath preserved the souls of all those that are departed from this life in the true faith of the Messiah to come, in such sort that they feel no grief, but yet are deprived of the sight of God. This place they call Abraham's bosom, and hell (for Hell doth not always betoken a place of torment, but also generally the state that souls are in after this life.) And that our lord jesus Christ did visit and release them, and when he ascended, carried them with himself into heaven. Albeit certain of the fathers, as Ireneus, Tertullian, Hilary, & others, think that they shall at the last day ascend to heaven. Some also there be of our time which maintain this fond opinion, that the soul's sleep, until the day of the last judgement, in which they shallbe again coupled with their bodies: but this assertion hath no ground in holy scripture, of the which point divers have entreated. 
Calvin.  But especially john Calvin that worthy servant of God in a proper treatise that he written of the same matter, in which he doth learnedly confute their reasons that maintain the contrary opinion.  
Wherefore sith holy scriptures, as the Fathers understand & interpret them, teach that the souls of men, as soon as they depart from the bodies, do ascend up into heaven if they were godly, descend into hell if they were wicked and faithless, and that there is no third place in which souls should be delivered, as it were out of prison, & that souls can neither ●e reclaimed out of heaven or hell. Hereby it is made evident, that they cannot wander on the earth, & desire aid of men. For first the souls of the blessed need no aid or help that men can give them: & on the other side, the damned sort can no way be relieved: the which S. Cyprian the martyr in his oration against Demetrian, 
Cyprian mar.  doth plainly witness in these words: when we be once departed out of this world, there is afterward no place left for repentance, no way to make satisfaction: here life is either won or lost, & so forth. Albeit the testimonies already alleged on this point of doctrine, may well suffice those that love the truth, & are desirous to come to the knowledge thereof: yet to increase the number, I will recite other testimonies also out of the fathers, 
Souls do not walk.  to prove manifestly, that the souls departed, do not again return, & wander on the earth, so that all they which have not yet stopped their cares that the truth might not pierce & enter into them, may evidently perceive, that those ancient times taught a far better doctrine of those spirits & ghosts, than other later times under popery have commended & allowed. Tertullian a very ancient writer, in the end of his book De anima, 
Tertullian.  saith, the souls do not any longer abide on the earth, after they be once loosed from their bodies: & that neither by their own accord, nor other men's commandment, they do wander at all after they have descended into hell, but he saith, that evil spirits do use this kind of deceit, to fain themselves to be the souls of such as are deceased. And that Hell is not open to any soul, that it should afterward at any time departed thence, Christ our Lord in the parable of the poor man that was in rest, and the rich glutton that was in torment, doth plainly ratify under the person of Abraham, that there can be no man sent back to show or tell aught of the state of hell. And albeit the fathers have noted certain errors and 'scapes in Tertullian, yet there was never any that reproved him for this opinion. 
Athanasius.  Athanasius in his book of questions the xiij question, doth give a reason wherefore God will not suffer that any soul deceased, should return unto us, & declare what the state of things is in hell, & what great misery is there: hereby (says he) many errors would easily spring up among us: for many devils might so take on them the shape of men, & be transformed into the likeness of the dead, & say, that they arose from the dead, and so publish many lying tales, & false opinions of things there done, thereby to seduce and hurt us. Weigh these words of Athanasius I pray thee.  
Saint Chrysostom in his nynetéenth Homily on the eight chapter of saint Mathews Gospel, 
Chrisostome.  hath in manner the same words, for he moveth this question: Why such as were possessed with Spirits, lived in graves? Therefore (sayeth he) they abode there, to put this false opinion in men's heads, that those people souls which by violent death departed, were turned into devils, & so did service unto witches and soothsayers. The which opinion the devil first brought in, thereby to diminish the Martyr's praise and glory, that so the Sorcerers might ●lea those people, whose wicked travel & help they used, & those matters says he, are far from truth. For he proveth by the Scripture, that the spirits of the godly are not under the power of the Devils, nor yet do stray abroad after death: then that they would return unto their own bodies, if they might wander whether they lusted. And further if they did any service too their Murderers, by that means they should at their hands receive a reward for an ill deed and displeasure. By natural reason also it can not come to pass, that a man's body should be turned into an other body, and therefore also the spirit of a man can not be changed into a devil.  
But among other things which properly belong to our purpose, he saith: If we hear a noise that saith, I am such a soul, we must thus think, that this talk proceedeth of some sleight and subtlety of the devil, and that it is not the soul of the dead body that speaketh these things, but the Devil that deviseth them to deceive the hearers. And by and by he sayeth, that these are to be counted old wives words, or rather doting fools toys to mock children withal. For the soul when it is parted from the body cannot walk any longer in these parties. For the souls of the just are in the hands of God. And on the other side, the souls of the wicked after their departure hence, are straightway lead aside and withdrawn from us, which may evidently be seen by Lazarus & the rich man. And in another place also the Lord saith: This day will they take thy soul from thee, wherefore the soul cannot here wander when it is departed from the body.  
A little afterward he addeth, that it may be proved out of many places of scripture, that the souls of the just do not here wander after death. For Steven said, Lord receive my Spirit, and Paul desired to be loosed and to depart hence, and to be with Christ.  
Also the scripture, as touching the patriarchs death, useth this phrase, he is laid unto his fathers, grown up unto a good old age. And that the souls of sinners and wicked men cannot after their departure here abide any longer, we may learn by the rich man's words, if we will weigh and consider with ourselves what he demanded & could not obtain. For if after death men's souls might any longer have their conversation here on earth, no doubt the rich man himself would have returned as his desire was, and certified his friends of hell torments. Out of which place of scripture it is most clear, that souls immediately upon their departure from their body, are carried unto a certain place, whence they cannot of themselves return, but needs must wait there for that terrible day of judgement.  
Also in his second homily of Lazarus, among other things he says, It is most plain not only by that we have before rehearsed, but also by this parable, that souls parted from the body, have their abiding here no longer, but are forthwith lead away. For it came to pass (says he) that he died, and was carried away by the Angels. And not only the souls of the just, but of the unjust and wicked are hence lead away, & carried to their proper places, which doth evidently appear, by another rich man, of which mention is made in the 12. of Luke, to whom the Lord said: Thou fool this night will they take thy soul from thee.  
And in his fourth homily of Lazarus he plainly teacheth that we should give more credit to holy Scripture, than to one that came from the dead, or an Angel from Heaven. Herewithal he also showeth that the dead do not only make no appearance unto men living, but yieldeth reasons wherefore they do not return hither, in these words. If god had known that the dead being raised might have profited the living, he would never have let pass so great a benefit, who otherwise doth give and provide us all things profitable.  
Furthermore he addeth, that if it were requisite still to raise up dead men, to make relation unto us of such things as there are done, this no doubt in continuance of time would have been neglected: and so the Devil very easily would have broached and brought in damnable opinions into the world. For he might often have made sergeant sights or suborn such as should fain their selves to be dead and buried and by & by to present themselves before men, as if they had been in deed raised from death, and by such manner of people might so have bewitched simple souls, that they would believe whatsoever he would have. For if now when there is in deed no such thing, the vain dreams as it were of men deceased, that have been showed to men in sleep, have deceived, perverted & destroyed many: surely much sooner would the same have fallen out, if it had been a thing truly done, & this opinion had prevailed in men's heads. For if many dead people had returned back again into this life, the wicked spirit the devil would easily have devised many sleights & wiles, & brought in much deceit into the life of man. And therefore god hath clean shut up this door of deceit, & not permitted any dead man to return hither & show what things be done in the other life, lest the devil might greedily catch this occasion to plant his fraudulent policies. For when the prophets were, he raised up false prophets: when the Apostles were, he stirred up false Apostles: and when Christ appeared in flesh, he sent hither false Christ's or ante-christs: And when sincere & sound doctrine was taught, he brought into the world corrupt & damnable opinions, sowing tars wheresoever he came. And therefore although it had come to pass, that dead men should return again, yet would he have counterfeited the same also by his instruments, by some feigned raising of the dead through the blinding & bewitching of men's eyes: or otherwise by suborning of some which should feign themselves to be dead (as I said before) he would have turned all things topsy-turvy and utterly have confounded them. But god who knoweth all things, hath stopped his way, that he should not thus deceive us, and of his great mercy towards us, hath not permitted that at any time any should return from thence & tell unto men living, such things as there are done, hereby to instruct us that we should be of this opinion & judgement, that the scriptures ought to be believed before other things whatsoever, because that God in them hath most clearly taught us the doctrine of the last resurrection. Further, by them he hath converted the whole world, banished error, brought in truth, and compassed all these things by vile & base fishers, and finally in them hath given us every where plentiful arguments of his divine providence. etc.  
S. Cyril in his xi book & .36. chap. upon S. john's gospel says: We aught to believe, 
Cyrillu●▪  that when the souls of holy men are go away from the bodies, they are commended unto the goodness of God, as into the hands of a most dear father, & that they do not abide in the earth, as some of the heathens believed, until such time as they abhorred their graves: neither that they are carried as the souls of wicked men, unto a place of exceeding torment, which is hell, Christ having first prepared this journey for us, but that they rather mount up aloft into their heavenly father's hands. etc.  
And in the Pope's canon law, causa. 13. quaest. 2. Fatendum, we read, 
The Gloss of the canon law. Deut. 18.  that many do believe that some come from the dead to the living: even as on the other side holy Scripture doth witness that Paul was caught up from the living into paradise. Upon these words the gloze says that some do in deed so believe, but falsely, sith they be but fancies & vain imaginations, as it is in causa. 26. quaestione. 5. Episcopi.  
What farther may be said to those men that know these things, and nevertheless do believe that souls stray in the earth, I know not: & yet that I may lay out all things plainly, I will here confute their chiefest arguments.   

CHAP. VI A confutation of those men's arguments or reasons, which affirm, that dead men's souls do appear: And first that is answered which certain do allege, to wit, that God is omnipotent, and therefore that he can work contrary to the ordinary course of nature.  
FIrst our adversaries do lay against us, that by the usual & common course of things, the souls of the godly abide in heaven, & the souls of the wicked in hell, until the last day, & do not walk at all: but yet that god may dispense with them to appear here sometimes, thereby to instruct & admonish us: And then Samuel did appear after his death unto king Saul: & Moses also which forsook this life many years before: Likewise Elias, who was taken up into heaven in a fiery chariot, appeared unto Christ our saviour & his iij. disciples, whom he took with him at his transfiguration in the mount. Lazarus also of Bethanie, returned from death into the earth, and many other also were raised from death by Christ, his apostles, and prophets.  
Farther they allege this, that Christ's apostles believed, that the spirit or soul either of Christ, (as some of the fathers understand it) or of some other person did appear unto them. Besides to prove this matter, they allege places out of the fathers, decrees of counsels, & the common report that hath been bruited of those that returned from the dead. To all these reasons by God's assistance, we will briefly and orderly answer.  

The souls do return to instruct men contrary to the common course of nature, by the omnipotent power of God.  As touching the first objection, that all things are possible unto God, we deny it not. We grant then that God can bring souls out of heaven or hell, & use their travail & service to instruct, comfort, admonish & rebuke men. But for that no text or example is found in holy scripture, that ever any souls came from the dead, which did so school & warn men: or that the faithful learned or sought to understand any thing of the soul's deceased, we cannot allow the sequel of their reason. We may not of gods almighty power infer conclusions to our pleasure. For this is a principle held in schools, that the reason doth not truly follow, that is set from the power of doing, to the dead done. For God doth nothing against himself, or his word written, to warrant their reason: they should first have proved, that it was gods will, the soul's should return into the earth: for so do holy fathers entreat of gods almighty power.  
Tertullian against Praxias says: 
How we aught to reason of the omnipotent power of God.  Truly I never thought that any thing was hard to be done of God, we may feign of God what we list, as if he had done the same, because he is able to do it. But we must not believe that God hath therefore done all things, because he is able to do them. But first we aught to make inquiry whether he hath done them.  
S. Ambrose in his sixte book of epistles and 37. epistle writeth unto Cromatius in this wise: 
Ambrose.  Therefore what is there unpossible unto him? Not that thing which is hard to his power, but that which is contrary to his nature. It is unpossible for him to lie, and this impossibility in him proceedeth not of infirmity, but of virtue and majesty. For truth receiveth no lie, neither doth the virtue of God entertain the vanity of error. Read farther that which followeth in the same place.  
Hierom writing to Eustochia of the preserving of her virginity, says: I will boldly avouch this one thing, 
Hierom.  that though God can do all things, yet can he not restore a virgin after her fall.  
Augustine in the tenth chapter of his fifth book De civitate dei hath: 
Augustine.  That God is said to be omnipotent in doing that he will, and not in doing that he will not. Again he addeth: God's power is not hereby any whit diminished, when we say, that god cannot die or be deceived. And immediately, therefore he cannot do some things because he is omnipotent etc.  
Thodoret also teacheth us, 
Theodoret.  that it may not absolutely without exception be pronounced, that all things are possible unto God. For who so doth precisely affirm this, doth in effect say this much, that all things both good and bad are possible unto God etc. Wherefore feeble is that objection of there's: God can send souls unto men to teach and admonish them: therefore these spirits that pray aid be souls that come out of Heaven or Hell. In the mean time we do not deny the power of God, as some do maliciously report of us: but we would not have the same made a den or covert of errors.  

We must leanne nothing of the dead. Deut. 18  Hear what the Lord our God in the .18. of Deuteronomie speaketh: When thou shalt come into the land which the Lord thy God giveth thee, do not thou learn to do after their abominable rites, and usages of those nations. Let none be found among you, that maketh his son or his daughter to pass through the fire: nor a diviner that doth forshew things to come, nor a Sorcerer, nor a witch, nor a charmer, nor one that consulteth with spirits, nor an enchanter, nor a Magician, nor one that raiseth up the dead. For the Lord doth abhor all that do such things: and because of these abominations the Lord thy God hath cast them out before thee. Be thou therefore sound and perfect before the Lord thy God: and by and by he promises to sand them that great Prophet whom they should hear.  
In the eight of Esay, it is written: If they say unto you, inquire of them which have a spirit of divination, 
Esay. 8.  which whisper and murmur softly in your ears to deceive you. Should not every people or nation inquire at their God? what shall they go from the living to the dead? Let them go unto the laws testimony, such as have no light, should they not speak according to this word, which who so should contemn shall be hardened and hunger. etc. Hereby we do understand, that under a great penalty God hath precisely forbidden, that we should learn and search out any thing of the dead. He alone would be taken for our sufficient schoolmaster. In the Gospel we read: 
Luke. 2●.  They have Moses and the Prophets, let them hear them. Unto these may be added testimonies out of the Apostles writings, that God doth not sand us souls hither to inform us. The common and ordinary way whereby it pleaseth God to deal with us, is his word. Therewithal should we content ourselves, and not wait for new revelations, or receive any thing that doth not in all points agree therewith. But as touching this matter, we will speak more in his proper place.   

CHAP. VII. That the true Samuel did not appear to the wytche in Endor.  
Now touching the examples by them commonly alleged, which do think that the souls of the dead do return again unto the living upon the earth: I will first entreat of Samuels apparition, of which matter now adays there is great contention and reasoning. And (as I trust) I shall prove by strong arguments, that very Samuel himself did not appear in soul and body, neither that his body was raised up by the sorcerers, which perchance then was rotten & consumed unto dust in the earth, neither that his soul was called up, but rather some devilish spirit. First the author of the two books of Samuel sayeth, that Saul did ask counsel of the Lord, & that he would not answer him, neither by visions, nor by Urim, nor by his Prophets. Wherefore if God disdained by his Prophets yet living, and other ordinary ways to give answer unto him, whom he had already rejected, we may easily conjecture, that he would much less have raised a dead prophet to make him answer. And the rather, for that as we have a little before said, the law of God hath severely by a great threatening, forbidden to learn ought of the dead, and would not have us to search for the truth of them, nor that any man should use divination by spirits, and such other devilish Artes. Secondly, if very Samuel in deed appeared, that must of necessity have come to pass, either by the will of God, or by the work of art Magic. But Gods will was not that Samuel should return. For he hath condemned Necromancy, and would not have us to ask counsel at the dead: & that the spirit of God did that which was contrary hereunto, or did permit the saints to do it, or was present with them that did aught contrary thereto, it may not be granted. And that those things were done by the force and operation of Art Magic, we can not affirm. For the wicked spirit hath no rule or power over the souls of the faithful to bring them out of their places when he lust, sith they be in the hand of God, and the bosom of Abraham, nay (which is less) he hath no power over filthy and unclean swine, for he was driven (as we read in the viii. chapter of Matthew) to beg leave, 
Matth. 8.  before he could enter into the herded of swine: and how then should he have any power over the soul of man? yet can it not be denied, that God sometimes for certain causes doth give the Devil and his servants, Magicians & Necromancers, power to do many things, as to hurt and lame man & beast, and to work other strange things. But that God doth give the Devil leave to raise dead bodies, or to call, bring forth, or drive away souls especially out of Heaven, it hath no ground at all in Scripture, neither can there be any reasonable cause alleged, wherefore God would or should give the Devil licence to do these things contrary to the usual and common order, yea and against his own express commandment. For vain and childish is the cause hereof that is given of some men, that Samuel should appear to certify and astonish Saul: as if God could not have feared him by other ways and means. Was he not before utterly abashed & dismayed? Thirdly, if Samuel were brought back, the same was done either by his will and consent, or without the same, but that he did freely and of his own accord obey the sorcerers, no man I think is so blind to imagine. For that were utterly repugnant to the Law of God, that he should confirm Witchcraft and Sorcery by his example. If the Witch had called for Samuel, whilst he lived, doubtless he would not have approached unto her. And how then can we believe that he came to her after his death? We may not so say, that the Witch compelled him to resort to her against his will: for the Devil hath no power over the Souls of the godly, and Magic of itself is of no force. Heathenish superstition no doubt it is, 
Words of themselves have no force.  that words uttered by Magicians, after their peculiar manner, or figures drawn, should have such a secret and hidden operation. For the heathens believed that they could with a certain set style & number of words, bring and draw down jupiter out of Heaven. Wherefore they termed him jupiter Elycius. There are also certain superstitious people in these our days, 
jupiter Elicius  which go about to cure diseases by certain rites of blessings, and by conjurings. Some hung about their necks certain scrolls of Paper, in which there are written divers strange words, but whether words of themselves have any force at all, 
Pliny.  read Pliny in his 28. book, and 2. chapter, and Caelius Rhodiginus in his 16. book and 16. chapter of Antiquities.  
fourthly, if very Samuel himself had appeared, he would not have been worshipped of Saul. 
Apoc. 19.22.  For we read in the 19 and 22. chapter of the Revelation, that john would have worshipped the Angel, which had opened unto him great mysteries, but the Angel of God forbade him so to do. Some here answer, that Saul meant not to give unto the Prophet, the honour that was due unto God, but only a certain outward and civil worship, such as we are wont to yield unto honest men, and such as have well deserved of the Church and common weal. For they say, that the Hebrew word Schachah there used, doth signify to bend the knee, and to fall down at a man's feet: which kind of worship we read, that Abigael and Nathan the the Prophet gave unto King David. And Paul also in the 12. chapter of his Epistle to the Rom. teacheth, 
Rome 1●.  that we should honour one another. Thomas of Aquine entreating of those two places that I even now recited out of the Revelation, saith, that john meant not to worship the Angel, with the worship properly called Latria, but with an other kind of worship termed Dulia, that is to say, that john's will was not to withdraw from God, the honour due unto him, but to worship the Angel that was sent from God, only with a civil & outward homage: and yet the Angel would not so far condescend unto him. In the new Testament the 10. chap of the Acts of the Apostles, 
Acts. 10.  we read that Cornelius met with Peter, fell down at his feet & worshipped him, yet, so as he had been an Ambassador from God & not God himself, & yet Peter lifted him up & said, arise for I myself am a man also. He said not to Cornelius thou dost well herein: nor as his worthy Vicar (with a mischief) is wont to do, proffered his foot unto him to kiss. We may read also that Elias disciples worshipped Elizeus that succeeded into his office, in which place the word to bow the knee, or fall down, is used. But whether the Prophet did accept and allow this kind of reverence or not, there is no express mention. briefly, it is not likely that the Prophet would have suffered the King to fall down at his feet.  
Fiftly, if he had been the true Samuel, he would no doubt have exhorted Saul to repentance, & willed him to wait for aid from God, to put his whole confidence in him, or at lest way, to have given him some comfort, or counseled him to fight against his enemies with more courage. For though the Prophets do often beaten & threaten men, yet do they again revive & solace them. Now because this Samuel doth beaten no other thing into his head, but that God was displeased with him, 
Testimonies out of the Father's touching  & had already forsaken him, we may not believe that he was the true, but a mere counterfeit Samuel. Sixtly, the ancient Fathers writ, 
Samuels appearing. Turtullian.  that the true Samuel was not seen.  
Tertullian in his book De anima saith, that the Devil did there represent Samuels soul, God forbidden (saith he) that we should believe that the devil can draw the soul of any Saint, much less a Prophet, out of his proper place, sith we are taught that Satan doth transform himself into an Angel of light, & much sooner into a man of light: who also will avouch himself to be God, and do notable signs and wonders to seduce, if it were possible, the very elect. S. Augustine is not always of one judgement touching this apparition: in his second book to Simplician Bishop of Milan, and the third question thereof, 
Augustine.  he granteth that by the dispensation of God's will, it might so come to pass, that the spirit of some holy Prophet, should consent to present itself in the sight of the King, to come out of his own place, & to speak with him, but not to do this by constraint, or by the virtue of Art Magic, which might have any power over it: but thereby to show itself obedient to the secret dispensation of God: & yet he doth not dissemble▪ that a better answer may be given, to wit, that the spirit of Samuel was not truly, & in deed raised up from his rest, but rather some vain vision & counterfeit illusion, that should be brought to pass by the devils practice, which the Scripture therefore doth term by the name of Samuel, because the same is wont to call the Images & similitudes of things, by the names of the things themselves. For who is he (says Augustine) that will be afraid to call a man painted, a man, considering that without staggering, we are acustomed to give each thing his proper name, as soon as we behold the picture of the same: as when we take the view of a painted table, or brickwall, we say strait way, this is Tully, this is Sallust, he Achilles, that other Hector, this is the flood called Simois, that place termed Rome, whereof these things be ended no other than painted Images, of those things whose names they bear. Sigh this is so, he saith, it is not to be marveled that Scripture saith Samuel was seen, when perchance Samuels Image seemed to appear, thorough the crafty policy of him, that transformed himself into an Angel of light, and fashioneth his Ministers like unto the Ministers of righteousness.  
In his book De octo Dulcitij questionibu●, the 6. question thereof, he uttereth all this in as many words, & in his book De cura pro mortuis gerenda, he writeth that some are sent, from the dead to the living: as on the other side, Paul was rapt up from the living unto Paradise: he addeth there the example of Samuel being dead, which did foreshow to Saul, things, that afterwards should come to pass. He saith further, that this place may otherwise be understanded, and that certain faithful men have been of this judgement, that it was not Samuel, but that some spirit fit for such wicked practices, had taken upon him his shape and similitude. And in other places, as we will show hereafter, he affirmeth that there is a figure contained in those words, because the name of the thing is given unto the Image that doth but represent the same: and that it was not Samuel that appeared, but some devilish spirit.  
Other Fathers of the Church have written nothing particularly of this story, so far as I know, but in certain places of their works, they teach generally that good spirits are not pulled back into the earth by Magical Art. Of justine and Gregory I will speak anon. In the very Papal decrees 26. question 5. chapter Nec mirum, 
The Pope's decrees.  it is written that it was not Samuel, but rather some wicked spirit that appeared to Saul: And that it were a great offence that a man should believe the plain words of the story without some farther meaning, for how says he could it come to pass, that a man from his birth holy and just in conversation of life, should by Art Magic be pulled out of his place? And if he were not so drawn against his will, than he must needs agreed thereto: both which are alike absurd, to be imagined of a just man. This is the devils legerdemain, to make show, as though he had power over good men, thereby the rather to deceive many. He there farther addeth, that the Historiographers do set forth both saul's mind, and Samuels state, and also those things which were said and seen, omitting this, whether they were true or false. And other words follow, which who so list to see more of that matter, may there read.  
But here Nicolas Lyras judgement (which in his commentaries on the books of the Kings, 
Lyra.  maintaineth the contrary opinion) should be little weighed and regarded of us. Where he noteth, that the place by us even now alleged, is not written according to the censure of the Church though it be found in the Pope's law, for otherwise says he, they which ensued in latter times, would not have written contrary to the same, for many of those things concerning which men have written otherwise in latter times, were nevertheless set forth to the world, to be believed, as the very express and sound judgement of the whole Christian Church, because they were put in the Pope's book of Decretals.   

CHAP. VIII. A Confutation of their arguments, which would have Samuel himself to appear.  
WE will now come to the Confutation of their Arguments, which maintain, that very Samuel himself appeared to the Sorcersse, for he that rightly overthroweth his adversaries arguments, is supposed by the same means to confirm his own cause. The chiefest arguments which our adversaries use, is taken out of the 46. chapter of Ecclesiasticus, 
Eccle. 46.  where these words are found. Samuel before his death made protestation before God, & before his anointed, that he took from no man his substance, not not so much as the value of a shoe, and no man could then reprove him. And after his death he Prophesied and told the King of his end. From the earth he lift up his voice, and showed that the wickedness of the people should perish.  
This place somewhat troubled S. Augustine, and other Godly Fathers. For if the Devil only appeared, and not Samuel, how is it there said that he slept, that is, died, for the Devil neither sleepeth nor dieth. hereunto I may shape this answer, that this book is not to be numbered among the Canonical books of the old Testament, and that Doctrine in controversies, cannot be proved by the authority thereof, the which Saint Augustine, also confesseth in his book De cura pro mortuis agenda.  
But howsoever that be credited as true or false, I answer them plainly, that jesus the Son of Syraches' intent was, to allege the Story literally, as the words lie, and not by reason to debate the matter, whether Samuel truly appeared or no. He speaketh there according too the opinion of Saul and the Witch, which thought that Samuel himself was raised. Further they say, that he which appeared unto Saul, is sometimes expressly and in plain words called Samuel. And an unseemly matter it were, making much for the reproach of so great a Prophet, if his name had been applied unto the Devil. If say they, it had not been Samuel, but some wicked Spirit, the Scripture would in some one word, or other have noted the same.  
To this Argument first I answer, that even in our common speech, it is an usual phrase by the figure Metonymia, to term the Image by the name of the thing, that it presenteth. So we term the Arms and Ensign of a Noble man, by the name of that Lord himself, that giveth those Arms. We say, this is julius Cesar, Nero, Saint Peter, Saint Paul, or here thou mayest see the Cities of Tigurine, and Argentorat, also the Duke of Saringe, whereas in deed they are only their Counterfeicts, or Arms, and Signs of honour.  
In a Comedy or Tragedy, we call this man Saul, that Samuel, an other David, whereas they do but betoken and represent their Personages. So saith vergil, in his first book of Aeneidos: They wonder at Aeneas gifts, and have julius in admiration. And yet was it not julius or Ascanius, but Cupid feigning himself to be julius, whereby he might the eas●yer pierce the heart of the ignorant Queen, with his Dart of Love.  
saint Augustine in his second book and ninth chap. De mirab●libus Scripturae, saith, that holy Scripture doth sometimes apply the very names of things to the Images and similitudes of the same. He allegeth there this example, that the foul spirit is called Samuel because he did falsely bear Saul in hand, that he was Samuel: which fraud of the Devil, could no ways turn too Samuels reproach. For who would say, that it should be a reproach for an honest man, if some knave would term himself by his name, as if he were he himself.  
The false Prophets said, they were true Prophets, and God's Servants, yea (which is more) they feigned themselves too be the very Messiah, the Son of God. And that Scripture doth not so much as in one word make mention, that this was very Samuel in deed, but rather some spirit, we must think that it so came to pass, for this cause, that all men by the Law of God might understand, that Magic and inquiry of things at the dead, did much displease God. Saul himself before by the counsel and motion of Samuel, slew all the Magicians that he could any where find. And God is not accustomed in this wise to interpret Figurative speeches: for many of them are soon descried by such as give diligent heed to them. A vain & superfluous speech it were, if a man would say this is Peter, this is, that is the Image of Peter, which by a figure, is called by the name of Peter.  
Furthermore, holy Scripture doth use to speak of things, rather according to the opinion and judgement of men, than according to the substance and true being which they have in deed. So jesus is called the Son of joseph, and joseph named his father, whereas notwithstanding, our Saviour christ jesus, was born of a chaste and unspotted Virgin, without any help of man. And yet nevertheless many of the jews, imagined, that he was the Son of joseph. In the 1. Cor. 1. the Gospel itself is named foolishness, 
1. Cor. 1.  because that men did accounted the great wisdom of God but as mere foolishness. So in the first epistle to the Corinthians ten chap. the Scripture termeth them gods, 
1. Cor. 10.  which be nothing less than so in deed. And that for this cause only, for that the Heathen took them for Gods, 
jere. 10. Psal. 96.  and so did worship them. Even so the Scripture doth term the Devil Samuel, because Saul thought him to ●e Samuel in very deed.  
another reason they use, that Samuel foreshowed unto 〈◊〉 such things as afterwards should come to pass: as that the Philistians should in battle overthrow his 〈◊〉, 
Whether the devil for know of things to come.  and he and his sons together be slain. And all these things com● to pass according to his prophesy. And say they the Devil knoweth not, neither can he foretell of things to come, sith it is only in God's power so to do: But as Christ in the eight of john says, he is a liar, 
john. 8.  & the father of lies. Here unto a man may easily answer: The Devil knew how things stood with the jews, and the Philistines, he understood even the very secret consultations, privy practices, and warlike preparation on both sides. He saw that the Israelits were slenderly addressed unto battle, and utterly daunted of courage. Besides this, Samuel had a little before threatened Saul with gods heavy wrath and vengeance, and that David should be advanced to the kingly throne whereby he might easily gather what would ensue, and that Saul must needs give place to David. And if the event had been otherwise, yet he knew that Saul with this prophesy would be quite dismayed, and driven to despair: which thing must needs well content and please Satan, who layeth his baits day and night to entrap men.  
The Devil doth not presently understand things to come, 
Which being doubtfully spoken may be understood either of subverting other kingdoms or losing his own  and therefore he giveth doubtful answers to such as seek oracles of him: As when he said, Croesus perdet Halin transgres●us plurima regna.  
That is, Croesus passing over the river Halis shall overturn many kingdoms. And yet oftentimes he gathereth one thing not otherwise than by an other. Hereof writeth Augustine in the 26.27. and 28. chapters of his book De Anima. The Devil is one which hath been long beaten in experience, the which thing in all affairs and matters is of very great force. For old and practised soldiers 〈◊〉 by and by foresee to what issue things will come, but young men, and such as want experience do not forthwith espy out the event of each enterprise. Moreover, the Devils are very active, and can soon dispatch their matters. The mariners know when winds and storms will arise. Husbandmen also are not destitute of their prognostications. The skilful astronomer can many years before exactly foretell when there will happen an Eclipse of the Sun and Moon. The Physician by the critical days, pulse, and urine, can lightly judge whether his patient shall live or no: builders see before hand when an house will fall, and a practised souldioure can strait ways judge who shall win the victory. And what marvel then may it be, if the Devil an old trained soldier, can sometimes foreshow some certain thing? Shall we be of this mind, that so many years experience hath brought them no knowledge at all? Otherwhiles he telleth things which be true in deed, and yet to no other end, but that he may thereby purchase a certain credit unto his lying, to seduce the ignorant.  
For even that sergeant Samuel, made wise, as if he had taken it in very ill part, that Saul did so molest and disquiet him, and that he should be forced to talk with him: he useth farther the words as it were of Samuel himself. And hereof it cometh, that many gather, he was the true Samuel in deed. But what doth not Satan devise to deceive men, and to force them unto desperation? Here I could allege examples of such as have been persuaded, that they saw and herded this and that man, and moreover knew them perfectly by their speech: whereas they have afterwards had evident intelligence, that they were at that time many miles distant from them. So crafty is the Devil, and knoweth how to work these and many other feats.  
There are farther, divers places alleged out of the ancient fathers that seem too make for them, which affirm that true Samuel appeared unto Saul. But these places we have before for the most part answered. For albeit Augustine in some places move a doubt, whether it were the true Samuel or no, yet in certain other places he liketh and best alloweth their opinion, who deny Samuel to have appeared at all, taking rather that kind of speech, for tropical and figurative.  
justine the Martyr, who is one of the most ancient fathers, reasoning against Trypho a jew, 
justinus.  writeth in his colloquio, that the covetous sorceress at saul's commandment raised up Samuels soul. And no man should marvel hereat, sith that the self same author doth by and by add, that he is of this judgement, that all the souls of Prophets and just men are subject unto such power as a man may in very deed believe, to have been on this greedy and subtle Witch. But this none of the fathers will grant him. Other Greek writers also, which in their tender years applied their minds to Philosophy, and not to the study of holy Scriptures, and afterwards were converted to Christianity, do set forth in their writings certain opinions which are not agreeable to the word of God. Wherefore it need not seem a strange thing to any man, that justine the Martyr in some points had his errors.  
The same author in Responsionibus ad Orthodoxos, quest. 52. maintaineth the contrary assertion. For, saith he, what soever things were done by that hungry witch, were in deed the works of the Devil, who did so dazzle the eyes of such as beheld him, that it seemed unto them, they saw Samuel himself, when in very deed he was not there. But the truth of his words proceeded from God, who gave the Devil power to appear unto the sorceress, and to declare unto her, that which should afterwards come to pass. etc.  
If any man object that this work is not rightly ascribed unto justine, (for so much as he doth make mention of Origen, and Ireneus the Martyr, whereas notwithstanding he himself was martyred before them: And further, speaketh of the Manichees, who were in their ruff long after this tyme. Hereunto we answer, that if this book were not written by justine▪ yet (as may appear) some other learned clerk written that work, whose authority might carry away as great credit as Justin's, ●ith that the same doth fully agree with holy Scripture. Furthermore we may set against justine, other holy fathers, as Tertullian and Chrysostom, of whom we have before spoken, who have by holy scripture instructed us, that it was not Samuel in deed which appeared unto Saul. We will hereafter say somewhat of Gregory, 
Gregorius.  who no doubt was a learned and godly father, but yet too simple and light of belief.  
And the fathers themselves deny, that a man should subscribe unto their opinion in ought that they do maintain and avouch without the warrant of God's word. The Pope's out of Augustine have written in their Decrees, Quest. 9 ca Noli, that a man should credit none of the fathers except he proved his saying out of holy scriptures. But in these days many cull nothing out of their books but errors, and whatsoever they maintain by good testimony of the holy scriptures, that they reject and disannul: in which point they do fitly resemble those children, who only in things wicked and evil, imitate their good parents: for good men also have their faults.   

CHAP. IX. Whether the Devil have power to appear under the shape of a faithful man?  
BUt thou dost demand whether the Devil can represent the likeness of some faithful man deceased? Hereof we need not doubt at all. For in the second Corin. 11. Saint Paul witnesseth, 
2. Corin. 11.  that Satan transformeth himself into the shape and fashion of an Angel of light. Satan by nature is a spirit, and is therefore termed an Angel, because God useth to sand him to bring that thing to pass which he thinketh best. So in the second of kings .22. chapter an evil Angel was sent forth to Ahabs' destruction to be a lying spirit in the month of 400. false prophets. 
1. Reg. 22.  This was an Angel of error and darkness: who yet in outward show could resemble a good Angel, that he might so guide the council of Baal's worshippers, who no doubt vaunted themselves, as if they had been gathered together by God's holy spirit. If Satan be then so skilful, can he not counterfeit and fain himself to be some holy man, by resembling his words, voice, gesture, and such other things?  
Among the Gentiles he hath done miraculous Acts, persuading them to think, that souls by art Magic were called up, and compelled to give answer of secret and hidden things that were to come. And therefore not only in public, but also private affairs, if they seemed to be any thing hard unto them, they consulted with Magicians and sorcerers, and had moreover recourse sometimes unto oracles.  
Tertullian in his book De Anima mentioneth, 
Tertullian.  that there were some even in his days, which professed they could raise up and reclaim souls from the hellish habitation. And he calleth art Magic, the second Idolatry, in the which the Devils do as well fain themselves to be dead men, as they do in the other to be Gods. So do these subtle spirits lurk, and do many strange things under the pretence of dead men. He addeth that Magic is thought to convey souls out of Hell which lie there in rest, and to represent them unto our sight, by reason that it showeth a vain vision, and counterfeiteth the shape of a body. Neither is it a hard matter for him to blear and beguile the outward eyes, who can easily darken and dazzle the inward sight of the mind. The serpents that were brought forth by the enchanters rods, seemed to the Egyptians to be bodies, but the truth of Moses devoured up the Magicians lie. Simon also and Elimas the Magicians did many signs and wonders against the Apostles etc. He addeth, that even in his time those heretics named properly Symonistes of Simon the Magician, the first author of that sect, did with such great presumption advance their art, that they professed they could raise from the dead, even the souls of the Prophets. etc.  
Lactantius in the .2. book & .17. chapped. De origine erroris, writeth, 
Lactantius  that evil angels lurking under the names of the dead, did wound and hurt the living, that is, they took unto themselves the names of jupiter and juno, whom the heathens took to be gods, or as we now say, they took unto them the names of S. Sebastian, Barbara, and others.  
In the .7. book and .13. chap. he saith, that the Magicians with certain inchauntmentes did call souls out of hell. 
Idem.  But this may not so be understood, that Lactantius was of this judgement, that they by their wicked arts did bring the souls back again into their dead bodies: but that they did so vaunt and boast that they had raised up this & that soul. He also confuteth the opinion of the ethnics, proving by the testimony of the very Magicians, whom they highly reverenced, that the soul was immortal. These men affirmed and taught, that they did call up souls from the dead, the which point even those of the Gentiles believed, who notwithstanding thought, that the soul did straightway die with the body.  
justine the Martyr in the second Apology which he written in the defence of Christians, hath these words: I will (saith he) say the truth: In times past wicked angels through vain visions deceived women, and children, and with strange and monstrous sights made men afraid, by which means they often wrong that out of foolish and rude people, which by reason they could never get of them. And therefore not knowing that these were the devils engines and policies tending to delude them, they by one consent termed the workers of these sly conveyances, by the name of Gods, assigning to each of them their proper names, as best pleased themselves. etc.  
Afterwards in the same Apology he exhorteth the heathens, that they would not deny men's souls after this life to be endued with sense, but at the lest way, would give credit to their own Necromancers, who teach that they call up men's souls. Also let them believe those that affirm they have been vexed with spirits of dead men, which people the common people term furious & frantic bodies. In Augustin de civitate dei, many such things be contained.  
Now what dreadful, strange, and marvelous ceremonies they used when they went about by their Magical arts to call up the souls of the dead, a man may see in the first book of Lucan the Poet: where he setteth forth how Erichtho, a famous witch in thessaly, revived and restored a souldioure to life again, who was lately slain before. Which act he did at the request of Sextus Pompeius, that so he might by him learn what would be the issue of the battle fought at Pharsalia.  
This kind of Magic they properly term Necromancy or Psycomancie, which is wrought by raising up the spirits and souls of the dead. Of which there were diverse sorts. For sometime appeared unto men the whole bodies of the dead, but at an other time only ghosts and spirits: and often nothing was heard, saving only a certain obscure voice.  
plutarch in the life of Cimon, (as he is translated by joachimus Camerarius in the Preface on Plutarches books, De oraculis quae defecerint, & de conseruata figura, & Delphis) writeth, that Pausanias, when he had taken the City of Bizance, sent for Cleonice, a maiden of noble parentage, to have unhonest company with her. Whom her parents partly by necessity, and partly for fear, sent unto him. But after that the Virgin had once obtained so much of his wayghters in his privy chamber, that they should at her first entrance, put out the lights, sh●e in the dark going softly towards Pausanias' bed, by the way stumbled on the candlestick, and overthrew it against her will, as he lay asleep in his bed, who being troubled with the sudden noise, drew a sword that lay by him, and therewith slew the virgin, as she had been his enemy, which went privily to set upon him. But she being thus slain with that deadly stroke, would never after suffer Pausanias to take his quiet rest, but in a vision appearing unto him in the night season, denounced sentence of hatred against this noble captain, in these words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is,  
Answer to the law, for wrong is an evil thing unto all men. This heinous deed of Pausanias was very grievously taken of all his companions, who therefore under the conduction of captain Cymo▪ set on him, and chased him out of Thracia. And thus having lost the city of Biz●nce, when (as it is reported) the sight continued in troubling him, he fled unto Necyomantium, at Heraclea, where the soul of Cleonices being called up, he by entreaty pacified her displeasure. She did there both present herself unto his sight, and also told him, it should shortly come to pass, that the evil towards him should cease, as soon as he came to Sparta. Hereby privily intimating his death. etc. This Pausanias did at the first soberly and discreatly demean himself, 
Ephori amongst the Lacedæmonians w●r magistrates▪ who in certain cases were above Kings, unto whom appeals were made from Kings: even as amongst the Romans, they appealed from the Consuls to the Tribunes.  but afterwards being puffed up with such victories as he had obtained, he ruled and reigned like a very Tyrant. Wherefore when the Magistrates called Ephori, would have committed him to prison, he took Sanctuary in a Temple, where he was shut up until he famished through hunger.  
I might here heap together many such like Histories, to prove evidently what this Samuel was. In other matters also, if God licence him, the Devil is not destitute of power, and how crafty and ready he is for all assays, experience doth well declare.  
Furthermore grant that, wherein the pith & strength of the question doth consist (which can never be proved by Scripture) that God did permit Samuel to return and to Prophesy of things to come after his death, yet will it not thereof follow, that such visions should now be showed also, or that those things should be out of hand credited and done which they command.  
God in times past, did often in visible shape send his Angels unto men, but now we hear not that many are sent unto men, neither in deed is the same necessary. When the Apostles lived here, many notable miracles were done, but now for certain good causes, they cease and fall away, for whatsoever is necessary for our Salvation, is expressly contained in the word of God. These notes touching Samuels appearing, may suffice.   

CHAP. X. Moses and Elias appeared in the Mount unto christ our Lord: many have been raised from the dead both in body and soul, and therefore Souls after they are departed, may return on earth again.  
IN like manner they object unto us, 
Math. 17 Moses and Elias appeared.  out of the 17. of Matthew, that Moses and Helias were seen in the Mount, (which is called by the old Writers Tabor,) with our Lord jesus, by the Apostles whom he had choose for the same purpose, and that they did speak with him. Luke telleth of what matters they communed with him, to wit of his death, that is the death of the cross Thereupon they gather, that the souls of dead men may come again into the earth & appear unto men: we have granted before the God is able to sand souls again into the earth, but that it is his will so to do, or that it is necessary especially at these days, is not yet proved. Moses & Helias apered not to all the Apostles but only to three, neither did they speak to those three, they brought no new Doctrine, they commanded them not to build Churches in their honour, or to do any such like thing, whether that their souls came alone, or their bodies: also sure it is, they were not sent to the Apostles, but to christ only.  
It was very necessary, that they which should be Christ's witnesses, should very well understand, that both the Law & the Prophets, do bear record unto our Saviour christ, that he should die for the world, & come again in the latter day, to raise up the dead bodies, to glorify them, & to carry them with him, into eternal bliss. And for this cause, God would have these two excellent Prophets seen of the Apostles.  
Lazarus soul did not only appear, but he came again both in body & soul, 
Lazarus came again on earth. John. ●1.  as john witnesseth in his 11. chap. he is as it were a sure token, of our true resurrection, which shall be in the last day, as also others, which our Saviour Christ, the Apostles, & in ancient time, the Prophets have raised from the dead. You shall never read that either Lazarus, or any other have told where they were while they were dead, or what kind of being there is in the other world, for these things are not to be learned and known of the dead, but out of the word of God.  

Matth. 27. At the resurrection of Christ many rose again.  The like may be said to that which is in the 27. chap. of S. Matthew, that when Christ suffered on the Cross, the graves were opened, & afterwards on the day of his resurrection, many dead bodies did arise, & appeared to many at Jerusalem. The souls of the dead did not only appear, neither did they warn the living, or command them to do this or that for the deads' sake, to wit, either to pray for them, or to go on pilgrimage to saints etc. But the dead with their souls & bodies together, came into the earth: for hereby god would show, that he by his death hath overcome & destroyed death to the faithful, & that at the last day their souls & bodies shall be knit together, and live with God for ever. Now what th●se holy men were that rose again, & whether they remained any time in this present life, or died again, or went with Christ into heaven, look the judgement of S. Augustine in his .99. Epist. to Euodius, 
Augustine.  & his 3. book De mirabilibus scrip. ca 13.  
To these we may join that which Ruffinus writeth in his ecclesiastical history .1. book 5. chap. and which Socrates repeateth in his first book & 12. chap. touching Spiridion bishop of Cyprus. He had a daughter called Irene, 
Spiridion raised his daughter. Ruffinus.  with whom a certain friend of hers left gorgeous apparel, she being more wary than needed, hid it in the ground, & within a while died. Not long after cometh this man that owed the apparel, & hearing say the maiden was dead, goeth to her father whom sometimes he accuseth, & sometimes entreateth. The old father supposing this man's loss to be his own calamity, cometh to his daughter's grave, & there calleth upon god, beseeching him that he would show him before the time, the resurrection which is promised. And his hope was in vain, for the virgin being revived, appeared to her father, & showed the place where she had hide the apparel, & so departed again.  
I will not deny this thing to be true. For the like history hath Augustine in his 137. epist. A certain young man which had an evil name accused Boniface, Augustine's priest, that he enticed him to filthiness. Now when the matter could neither be proved, nor disproved by sufficient reasons: both of them were bid to go to the grave of one Felix a Martyr, that by a miracle the truth might be known. They had not been sent, unless before this time also some secret matters had been known by this means: it may be well answered, that they were good, or rather evil Angels which did appear.   

CHAP. XI. Whether the holy Apostles thought they saw a man's Soul, when christ suddenly appeared unto them after his Resurrection.  
WE read in the 24. Chapter of S. Luke's Gospel, 
Luke. 24.  that two Disciples which returned from Emaus to Jerusalem, told the Apostles, that they had seen christ alive again, and whiles they yet spoke, the Lord stood in the midst of them, and said unto them, peace be unto you: but they being amazed and afraid, thought they saw a spirit. etc.  
Out of this some go about to prove, that the Apostles believed that spirits or souls did walk and appear unto men, 
Christ's Disciples supposed they see a ghost.  and that they themselves did think they saw the spirit of christ (as certain of the old Writers do expound it) or else some other man's spirit.  
This Argument may be answered two ways. First if they thought they saw a Soul, they thought a miss. But they were no less deceived with the common sort now, than when they thought christ would raise up an outward and earthly kingdom, in which they should be chief. Secondly, it may be, that they supposed they saw an evil or good Angel, 
Many kind of spirits.  for there are more kinds of spirits than one. There is a spirit that created all things, to wit, God the Father, the Son, and the Holy Ghost. Again there be spirits that be created, as good and evil Angels, as also the souls of men, which either are in the body, or by death severed from the body, and abide either in everlasting life, or in eternal damnation. As touching the state of Souls in Purgatory, where they are prepared to the Heavenly journey, and of Limbus puerorum, there is nothing extant in holy Scripture.  
It is manifest in scripture that God appeared unto the holy patriarchs, to the prophets, to kings and others, in divers visions and forms, and that he showed himself unto them and spoke with them. jacob saw a ladder reach from the earth up to Heaven, and God leaning on it. Isaias saw the Lord sitting upon an high throne. Daniel saw an old man, sitting and his son coming unto him and receiving all power of him.  
Tertullian and other holy fathers do teach, that the son of God, which at the appointed time should take upon him humane flesh, did appear unto the patriarchs in an angelical shape.  
When john Baptist did baptize our saviour in jordan, the Holy ghost was seen in the shape of a dove. The holy scriptures in many places do testify, that good Angels have oftentimes appeared to God's ministers.  
That evil spirits are often seen, and that at this day they show themselves in divers forms, to enchanters and conjurers, and to other men also, as well godly as wicked, both histories and daily experience doth witness.  
Truly we read not, that souls have appeared on this fashion. By these we may easily gather, that the Apostles, when they thought they saw a spirit, did not believe they saw a soul. Can they not think I pray you, they saw an evil spirit? Or rather that they saw a good spirit, or a good angel? For it may be showed by many examples, that even the faithful have been troubled, and feared at the appearing of good Angels.  
In the eight and tenth chapter of Daniel, 
Daniel. 8.10.  we read that the Prophet fell into a sickness at the sight of Angels. The virgin Mary herself was afraid when she saw the Angel Gabriel. So was Zachary the priest, & many others.  
In the 12. of the Acts, we read, that Herode killed james the Apostle with the sword, 
Acts. 12.  and when he saw that it pleased the jews, he caught Peter also, and when he had put him in prison, he delivered him to .16. soldiers to be kept, intending after the feast of Passeover to kill him. But the Angel of the Lord led S. Peter out of the prison by night through the Soldiers watch, and set him in the right way to the house of Mary, the mother of john, whose surname was Mark (where many were gathered together and prayed.) And when he had knocked at the entry door, a maid came forth to hearken, named Rhode. But when she known Peter's voice, she opened not the entry door for gladness, but ran in and told how Peter stood before the entry, but they said unto her thou art mad: yet she affirmed constantly that it was so. Then said they it is his Angel, but Peter continued knocking, and when they had opened and see him, they were astonished. In like manner, now also when the Apostles see Christ, peradventure they thought they saw a good Angel. For there are Angels given of God unto men to keep them. Of this matter there is somewhat read in the .18. of S. Matthew, & in the 19 Psal. & we will note somewhat more of it hereafter. 
Matth. 18. Psalm. 19   
The Gentiles also believed (as may be gathered by their writings) that every man had a good & an evil Angel, and that the good Angel did stir men up to virtue, & defend them, but that the evil Angel did hurt men wheresoever he could, and did provoke them to wickedness.  
If our Elders, when they have seen or herded any thing of one that hath been traveling or dead, did say it is his spirit, it may be, they meant not his soul, but his Angel: for if when as spirits were seen now in this place, and by and by in an other place, they did think them to be souls (as in these latter times all men have believed:) in this they were deceived, as they have been in many other things also, for souls are by & by received, either into everlasting joy, or into eternal damnation.  
If the Preachers and Teachers had done their duties, and had in this and other points of Christian Doctrine, rightly instructed the people committed to their charge, or at the lest, if they had not forbidden them to read the holy Scriptures, they would have thought a right both of this, & other things which at this day are in controversy.   

CHAP XII. Concerning the holy Fathers, Counsels, Bishops and common people, which say that souls do visibly appear.  
THe authority of the holy fathers is objected against us, 
The holy fathers say that souls appear. Ambrose. Augustine.  as that which S. Ambrose writeth of S. Agnes, & S. Augustine of S. Felix, of which we have spoken before. And that which Abdias hath in the life of the Apostles, that Thomas appeared after his death & preached. S. Gregory in his Dialogues, 
Gregory.  doth writ divers and wondrous things, among others he rehearseth many examples of the bead which appeared, and desired help of certain Saints, yea and of the Apostles themselves, which have visited some upon their death beds, a little before they departed, and many other such like matters, which they that list may read themselves. It is said that Jerome appeared to S. Augustine.  
I will not in this place accuse the holy Fathers of vanity, yet this we must note, they say not they have believed that they which appeared, were the souls of dead men, but they spoke after the common manner. As touching S. Gregory's Dialogues, I can not hide, 
Many things fabulous in Gregory's dialoges.  this (which many have noted before me (that many things are contained in them that are nothing true, but altogether like old wives tales. Not because the holy father hath written these things of malice, but for that he being too too credulous, hath put many things into his books, rather upon other men's report, than that he himself known them certainly to be true.  
At this day also there are many honest and godly men which have this fault, that they are too quick of belief, and altogether ruled by others. They judge other men by themselves, they would be ashamed to report any thing that were false, and think such men in like manner to be affectioned, which do abuse their simplicity and goodness. Often times these men, through their too much lightness of belief, fall into great dangers.  
Moreover, in that age wherein Gregory lived, men began to attribute much to those appearances and visions. And at that time the true and sincere Doctrine began greatly to decay. Truly the time in which a man happens to live, is much to be regarded: he himself confessed that his time was the latter times. Therefore the Scriptures should have been more diligently have lent unto, neither should any thing have been retained that was not agreeable unto them. Some going about to excuse him, for that he hath stuffed his Dialogues full of miracles and wonders, say he did it to mollify by those examples, the perverse and hard hearts of the Longobardes, to the end they might embrace the true Religion, which they had so grievously persecuted. But that it is in no wise profitable to make known the true faith, by these helps, which are nothing else but vain tales, even Vives himself, in his first book De tradendis disciplinis doth acknowledge.  
Some urge us with the authority of counsels, which have allowed certain appearances of souls, 
Counsels approve the appearing of Souls.  and have suffered some books, which are extant of such apparitions, to be read for the edifying of the simple, and some again together with their visions, they have clean rejected.  
It is reported that the Counsel of Constance, hath allowed this vision:  
A certain Deane when he had given over his deanery, went into the Wilderness to do penance: after his death he appeared to his Bishop, and told him that the same hour in which he departed this life, there died thirty thousand men, among whom only his soul and S. bernard were made partakers of eternal salvation, and three went into purgatory, and all the rest into endless damnation. etc. 
Counsels may err. Matth. 24.  They say that Counsels & the church cannot err, because they are guided by the holy Ghost. Also in the 24. of Matthew, the Lord doth say in the late days there shallbe signs and wonders that the very elect if it were possible might be seduced, therefore they conclude those things which counsels do say of such apparitions, are to be believed. Christ's words are not so to be understood that the choose can never be brought into errors (for the contrary may be showed by many examples) but that they do not abide in error, albeit some do very hardly get out of the same again. Tell me, I pray you, who they were that came together in ancient Counsels? were they not holy fathers? It is manifest that in many points they were at variance among themselves, and that they have showed by their contrary writings: yea and many times they are contrary to themselves, and therefore they have not always thought aright. Sometime they sand us to the word of God, as to the most certain rule and level of faith. There are examples enough, by which it may be showed, that the old Councils have erred in some of their determinations. The Council of Ariminum hath allowed the Arrians doctrine. The second Ephesin council did subscribe to Eutiches. The Council held at Car●hage, which Cyprian gathered, pronounced flatly against the scriptures etc. What shall we say was done in later times? It is well enough known by histories who hath resisted Counsels, and ruled them, and what hath been chief handled in them for certain hundred years: And what for the most part hath by and by followed after them, even cruel wars and bloody slaughters. If now those ancient Counsels could err, who will marvel that they which have assembled since have erred? But as touching the apparitions, that I may (all other things omitted) talk only of them, tell me I pray you who should certify the Councles, whether this or that vision were true or false? Certainly no Counsels can bring to pass, that the lies which have been scattered abroad, shall now begin to be true tales, although they of the Council have said they are true.  

Pope's have approved the appearing of souls.  It is even as foolish to say, the Pope (who will be counted above all Counsels) hath confirmed this or that miracle to be true, which they say was wrought in some one monastery or other. How can the bishop of Rome being so far off, know any thing better than they which devil in the same places? If the bishop having no other assurance than out of their words or writings, which perhaps go about to erect new pilgrimages, and new devices to get money, confirm once that this or that soul was seen, it must strait way without any gaynsaying be believed. But if any other men who have with diligence sought out the truth of the matter, do testify the contrary: all that they say must not be regarded. Consider (I beseech you) of this matter. Before, all have doubted whether the thing were so or not, but assoon as the Pope doth give his verdict, or some Church man do in his dream see it to be so, it is a heinous matter afterwards to doubt of it. O time! O manners!  
As touching other common and lay men as they term them, 
Many affirm they have seen souls.  which say they have seen one after his death, and have herded and known him, and have spoken with him: I easily grant they have seen and herded some thing, and have thought verily they were souls, and that they did speak with them. But it followeth not therefore, that they were souls indeed, much less that any dead man hath appeared in body and soul unto them. For at Domes day only the souls shall return to their bodies again. Souls are spirits, but spirits are invisible, wherefore they cannot so be seen, unless they take some outward shape upon them. But it can never be proved by the testimony of holy scripture, that as good & evil Angels, so souls take some shapes upon them. Besides this, it is most true that oftentimes the shapes and forms of them whose souls are not yet sundered from their bodies by death (as when one lieth upon his death bed) are no less seen than there's which are already dead. Therefore it is not necessary that we believe the ghosts which are seen, to be souls. By these things you understand what is to be thought of the tale of Platina, Nauclerus, & others, which writ that a certain Bishop saw Pope Benedict the eight (lately dead) in a solitary place sitting upon a black horse, & being demanded why he was so carried about with the black horse, he warned the bishop that he should distribute the money which was given to the use of the poor (but now wickedly kept to other purposes) unto those poor folks to whom of right it belonged. Other tales of like stamp are rife every where.   

CHAP. XIII. Whether souls do return again out of Purgatory and the place which they call Limbus puerorum.  
THat souls, which are gone either to Heaven or to Hell, return not thence, nor appear again before the latter day, perchance some men would easily grant: but they imagine there is a third place, which is Purgatory) out of the which souls do return upon earth. For as yet the last sentence hath not passed on them, and therefore as yet they may be helped, and therefore also they do crave help, and show themselves unto men. But we have proved before at large, both out of the scriptures, and also out of the writings of the ancient fathers, that the souls of the faithful are saved, and that the souls of the unbelievers are damned immediately without delay, and therefore there is no Purgatory. Against this, they allege sundry arguments amongst the which this, albeit it be very common, yet is it the chiefest, when they say, that no man is saved except he be purged from all his sins, and that sin cleaveth unto us even unto the grave. If we say that purity and cleanness consists not in our works, or in the pains which we endure, but that God through faith in his son jesus Christ (who is our only redemption, justification, satisfaction, and ransom for our sins) doth justify us: they straight answer, that our faith is unperfect, and that the most godly men complain when they depart hence, of the weakness of their faith. And therefore that God doth not take up such kind of men straightways into heaven, nor yet because they are not utterly void of faith, thrust them presently down into hell. And therefore, that there is a middle place between both, which is called Purgatory, in which the souls are purified from the imperfection which remained in them at the time of their death, and out of the which they are delivered by the merits of the living, and by large pardons. Is not this as much as to attribute that unto our own pains and to external fire, which aught only to be ascribed unto the death of Christ? Doth not Christ teach us that if at any time we feel any weakness of faith, we should cry out with the Apostles: Lord increase our faith? Doth God disdain to hear the prayers of his faithful people in the extremity of death? Christ saith, he that is washed hath no need save to wash his feet, but he is clean every whit: He will save us, not for the worthiness of our faith, but by his mere grace only. He doth bestow these things amongst us, as if some rich man did freely give meat and drink unto others, whereof some of them receiveth it in wooden, some in earthen, and some in silver or golden vessels: or as if a Prince did distribute unto every one a piece of gold, and some receive it with a feeble hand, and some with a strong and lusty hand. He that hath the weak hand receiveth money as well as he that hath the strong hand. Saint Paul exhorteth the Thessalonians in his first Epistle and fourth Chapter, 
1. Thessa. 4.  that they mourn not for the dead as the Gentiles do. If there had been a fire of Purgatory, as they have falsely imagined, he could not have been angry with them, although they had taken their friends departure somewhat impatiently. etc. Other arguments which are brought for the confirmation of Purgatory, are of late so confuted by many godly and learned men, that it is marvel our adversaries will so often repeat them.  
But before I leave this matter, I will here insert this history following. A certain German being accused by the inquisitors of heresy (as they term it) that amongst his companions he denied Purgatory, contrary to the common consent of the Catholic Church, made his answer thus: If our parish Priest (quoth he) whom I credit very much, preach unto us true doctrine in the Pulpit, either there is no Purgatory at all, or else it is clean empty. For he oftentimes sayeth, that Turks, jews, heretics, and wicked men go not into Purgatory, but strait into Hell fire, from whence they shall never be delivered: Then that by Pardons which are every where sold for money, many souls are restored to their first perfection: And moreover, that the Mass is of such force, that there is not one song in all the world by which one soul at the lest is not delivered out of the flames of Purgatory. If these things (quoth he) be true, (for I will not go about to refel that which master Parson hath said) I will stand in this my opinion. For you do all complain, that the number of the catholics is very small, the greater part of men being divided into sundry sextes, and the multitude of Epicures daily increasing. Then are all men's purses many times drawn dry by pardoners, which for money cell their indulgences, that by them the souls of men may be delivered out of the torments of purgatory. Furthermore, there is no village but there are a great many Masses song in it, before any one husbandman dieth. What followeth then, but that there is either no Purgatory, or one utterly void and empty? When the inquisitors (who knew very well that their men commonly taught such doctrine) herd these things, they were amazed, and taking advise together, they all berated him for occupying his head about questions nothing appertaining unto him, which they commanded him to leave unto divines, and to follow his own business.  
There was in our country an honest and sober man, who before the light of the Gospel began to appear, used this dilemma: 
Dilemma, is a kind of argument or reasoning, which every way convinceth him unto whom it is spoken.  The bishop of Rome either hath authority to bring souls out of the pains of Purgatory, or else he hath no authority: If he have that power, and will not use it, except he receive money, he can not escape the fault of cruelty and covetousness: But if he have no such authority, surely it is great villainy to rob so many widows and fatherless children, and so arrogantly to boast himself of authority which he hath not. And if there be no Purgatory (as by the holy Scriptures it is plainly gathered there is not) surely then men's souls can neither return from thence, nor offer themselves to be seen of men.  
Now as touching the fourth place, namely Limbus puerorum, 
Limbus puerorum.  (in the which innocent children, as they call them, are said to be) Papists themselves scant dare affirm, that they return again and appear unto men, and crave their help: for they teach, that if they departed without baptism, they shall never enjoy 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 matrons hath this false devise miserably vexed? I call it a false devise, for that they bring nothing out of the holy Scriptures whereby to prove this point of doctrine. The Scriptures do not attribute so much unto external baptism, which is by water. Was the condition of infants better in the old testament than in the new? You do not read that the old fathers, supposed that infants which died before the eight day, and therefore were not circumcised, should be separated from the sight of God for ever. David the king and prophet said he should follow his son, whom God had called out of this life before he was circumcised. But it was not David's meaning that he should go into a place where he should be deprived of the sight of God for ever. But it appertaineth not much unto our purpose to dispute any further hereof. Thus have I now answered the chiefest arguments of our adversaries, whereby they would prove the souls of good and evil men, to offer themselves to be seen sometimes of them that live, after their departure by death from their bodies.   

CHAP. XIIII. What those things are which men see and hear: and first that good Angels do sometimes appear.  
BUt thou wilt say, I do not yet clearly and plainly understand what manner of things those are, (whereof (as it is said before) Historiographers, holy fathers, and others make mention: as that holy Apostles, bishops, martyrs, confessors, virgins, and many other which died long ago, appeared unto certain men lying at the point of death, gave them warning, answered unto certain questions, commanded them to do this or that thing: and that some thing is seen and herded at certain times, which not only affirmeth itself to be this or that soul, but also showeth how it may be succoured, and afterwards returning again, giveth great thanks unto them of whom it hath received such a benefit: that the husband being dead, came in the night unto his wife now a widow, and that seldom times any notable thing hath happened, which was not foreshowed unto some man by certain signs and tokens. You will say, I hear and understand very well that these things are not men's souls, which continually remain in their appointed places, I pray you then what are they? To conclude in few words: If it be not a vain persuasion proceeding through weakness of the senses through fear, or some such like cause, or if it be not deceit of men, or some natural thing, whereof we have spoken much in the first part, it is either a good or evil Angel, or some other forewarning sent by God, concerning the which we will speak more orderly and fully hereafter. Our saviour witnesseth in the gospel, 
Angels appear. Matth. 18.  that children have their good angels: and we read in the 18. of Matthew, that the Lord said: Take heed you contemn not one of these little one's: for I say unto you, that their Angels in Heaven do always behold the face of my father which is in Heaven. Which words are not so to be taken, as though they were never sent down into the earth, but the Lord here speaketh after the manner of men. For as servants stand before their masters to fulfil their commandment, even so are the Angels priest and ready to serve God. Esay the 63. 
Esay. 63.  The Angel of his face, that is, which standeth ready in his sight, preserved them. And further they which often stand in presence of their lord, are acceptable unto them and privy to their secrets. Out of this place of Math. Saint Herome in his Commentaries, and other fathers do conclude, that God doth assign unto every soul assoon as he createth him his peculiar Angel, which taketh care of him. But whether that every one of the elect have his proper Angel, or many Angels be appointed unto him, it is not expressly set forth, yet this is most sure and certain, that God hath given his Angels in charge to have regard and care over us. Daniel witnesseth in his tenth chapter, that Angels have also charge of Kingdoms, 
Daniel. 10.  by whom God keepeth and protecteth them, and hindereth the wicked counsels of the devil. It may be proved by many places of the Scripture, that all Christian men have not only one Angel, but also many, whom God employeth to their service. In the .34. Psalm it is said, the Angel of the Lord pitcheth his tents round about them which fear the Lord, and helpeth them: 
Psal. 34.  which aught not to be doubted but that it is also at this day, albeit we see them not. We read that they appearing in sundry shapes, have admonished men, have comforted them, defended them, delivered them from danger, and also punished the wicked. Touching this matter, there are plentiful examples, which are not needful to be repeated in this place. Sometimes they have either appeared in sleep, or in manner of visions, and sometimes they have performed their office, by some internal operations: as when a man's mind foreshoweth him, that a thing shall so happen, and after it happeneth so indeed, which thing I suppose is done by God, through the ministery of Angels. Angels for the most part take upon them the shapes of men, wherein they appear. And so it may be, that saint Felix, and saint Agnes, and other which have appeared unto honest and godly men, were the Angels of God. Angels have appeared not only one at a time, 
Whole armies of Angels. Constantinople preserved by the appearing of angels.  but also whole Armies & Hosts, of them, as unto jacob the Patriarch, and Heliseus the Prophet. It is read in the Ecclesiastical history written by Socrates and Sozomenus, that Archadius the Emperor received Gaina, with all his Army of Soldiers into the City of Constantinople, to defend it, but this traitor went about to get the rule of the City into his own hands, and therefore he sent a band of men to fire the emperors Palace, which suddenly espied a great Host of Angels, of large stature, armed like unto Soldiers, whereupon they gave over their enterprise offiering. Then sent he others who reported the very same: At the last he went himself, & see it to be so, and so left his purpose: and thus God by a miraculous means, preserved the City and Church of Constantinople from the crafty subtlety of the tyrant.  
Whereas saint Augustine in his book De cura pro mortuis agenda, 
Augustine  Chapter .10. writeth, that dead men, have appeared unto the living in dreams, or any other means whatsoever, showing them where their bodies lay unburied, and requiring them to bury them. There he supposeth, that these are the works of Angels by the dispensation of God's providence, using unto good purpose, both good and evil Angels, according to the unsearchable depth of his judgements. He saith not that souls appear in sleep, but the similitude of souls. He addeth further, if the souls of the dead had any thing to do with matters of the living, & that we might talk with them as often as we list in our sleep, his mother no night would leave him, who to live with him followed him both by Sea and by land, such love bore she towards her Son.   

CHAP. XU. That sometimes, yea and for the most part, evil Angels do appear.  
Contrariwise evil Angels are hurtful and enemies unto men, they follow them every where, to the end they may withdraw them from true worshipping of God, and from faith in his only Son jesus christ, unto sundry other things. These appear in divers shapes: for if the Devil (as Paul doth witness) transfourmeth himself into an Angel of light, 
Paul.  no less may he take the shape of a Prophet, an Apostle, evangelist, bishop, and Martyr, and appear in their likeness: or so bewitch us, that we verily suppose we hear or see them in very deed. He taketh on him to tell of things to come, whether he hit them right or wrong. He affirmeth that he is this or that soul, that he may be delivered by this or that means, that by these means he may purchase credit and authority, unto those things which have no ground of Scripture.  
By means of false miracles, he decréeth new Hollydayes, Pilgrimages, Chapels, and Altars: by conjurations, blessings, and enchantments, he attempteth to cure the Sick, to make his doings have authority.  
You shall read marvelous strange things in Arnobius, Lactantius, and other holy Fathers, who written against the Gentiles and their superstition, after what sort Devils have deluded the miserable Gentiles, and have entrapped them in many errors. He joined and hide himself in their Idols, he spoke through them from one place to an other, he made them to move, and did such strange miracles, that very lame men leaving their stilts whereon they leaned in the Temples of their Idols, returned home to their houses, without any help or stay of them, but especially in the Temple of Aesculapius (who was counted the Patron of Physic) many of these kind of miracles are reported to have happened. Wherefore there is no cause, why the Papists at this day, should so insolently glory of the like miracles, by the which they go about to prove their intercession of Saints, and such like trumpery.   

CHAP. XVI. Of wondrous Monsters, and such like.  
NOw as concerning other strange things, we must hereafter search what nature they are of: as when one dieth that there is somewhat seen, or some great noise is suddenly heard, but especially the many signs and wonders happen before the death of great Princes. It is well known by histories, what signs went before the death of julius Caesar, amongst the which, a great noise was heard in the night time, in very many places far and near.  
As concerning other Emperors, and Kings, and other great men's deaths, we read that some certain forewarnings were heard or seen, we must also consider what those strange things are, which for the most part happen before the innovations of kingdoms, before battles, seditions, and subversions of Cities.  
I say flatly, even as I said before concerning spirits: if they be not vain persuasions, or natural things, then are they forewarnings of God, which are sent, either by good Angels, or by some other means unknown unto us, that we might understand that all these things happen not by adventure, without the will & pleasure of God, but that life and death, peace and war, the alteration of Religion, the exchange of Empires, and of other things, are in his power, that we might thereby learn to fear him, and to call upon his name. In the mean season Satan also feigneth and worketh many things to terrify men, and to plant superstition in their hearts. But that all things are not done by Satan, hereby we may understand: It chanceth that one is thrust thorough and slain by one with whom he never was at variance, but hath ever used him as his friend, some man is drowned, or falls down from some high place, or otherwise is miserably slain, an evil spirit can have no foreknowledge hereof (for there are no natural signs, or conjectures going before them, as there are in diseases) yet notwithstanding, some signs and rare casualties fall out before. Hereof do I gather, that these things are wrought by God, who only knoweth that they shall come to pass, and they are not only admonishmentes unto them, whom they especially concern, but also unto them which hear them, and are present at the doing of them.  
There was a certain Magistrate within the liberties of Tigurine, not long before I written this, whom certain of his friends tarried for to break their fast with him before he took his journey, and thus weighting, they supposed they herded a knife falling from the upper part, or floor of the stew, wherein they were, yet saw they nothing, and suddenly as they communed together of this strange wonder, they thought they herded it again. In the mean while cometh the Magistrate, unto whom they declare what had happened, and as they had scant ended their talk, the knife fallen again 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 few days after a great marriage should be kept in the same place, they should all endeavour to maintain peace, & observe sobriety, lest perchance through quarreling & murder, it should be a bloody marriage. After he taking his journey & within a day or twain dispatching his business, as he was returning towards his Castle, (his horse falling into a river, which was suddenly increased with rain) after he had long strived with the water, at the last died miserably.  
And that the Devil doth delude men with strange haps, hereof I gather, that if any be taken with grievous sickness, so that not only the Physician, but also the sick themselves despair of their own health, in the night time there is herded a noise as if one were making a coffin or chest to lay one in, or were burying a dead body: that suppose I to be an illusion of the Devil, for he thinketh verily the diseased will die, whom God by means of godly and earnest prayers, doth restore again to his former health.  
Where as Pliny writeth that ravens are of such sharp senses, 
Pliny.  that they will fly three or four days before, unto the place where carrion will afterwards be, it is altogether vain & fabulous. If this were granted, it were no obsurditie to say, that the devil hath a knowledge of things to come, yea even where there are no natural causes. etc. Moreover he may by God's permission, if wars and mutinies be towards, stir the instruments of war, and all other kind of munition as it lieth in the armory, he can make a noise & rear a clamour & cry, as it were of a great Army in the air, and play as it were on a Drum, and do other such things, which all Historiographers affirm with one voice, have oftentimes chanced.   

CHAP. XVII. That it is no hard thing for the Devil to appear in divers shapes, and to bring to pass strange things.  
BUt it is no difficult matter for the devil to appear in divers shapes, not only of those which are alive, but also of dead m●nne, (whereof I spoke also before, when I entreated of Samuels appearing) yea, and (which is a less matter) in the form of beasts and birds. etc. as to appear in the likeness of a black Dog, a horse, an Owl, and also to bring incredible things to pass, it is a thing most manifest: for he may through long and great experience, understand the effects & force of natural things, as of herbs, stones. etc. and by means hereof work marvelous matters. And then he is a subtle and quick spirit, which can redyly take things in hand, which in each thing is of no small weight. By his quickness, & by his knowledge in natural things, he may easily deceive the eye sight, and other senses of man, and hide those things which are before our face, and convey other things into their places. Whereof the holy Scriptures, and histories, & continual experience beareth record. How did the wicked spirit handle job? what did he not bring to pass in short space? What strange works of an evil spirit did Bileam bring to pass? did he not purchase a famous name by his Magical arts? what wondered great miracles did Pharaos' Sorcerers? Did not Simon Magus so be witch the Samaritans with his unlawful Arts, that he would say he was the great virtue of God? Touching this conjuror, the old Fathers writ many things, as jereneus in his first book and tenth chapter. Eusebius in his second book & thirteenth chapter. Egesipppus writeth in his third book and second chapter of the destruction of Jerusalem, that this Simon came to Rome, and there set himself against Peter, boasting that he could fly up into Heaven, and that he came at the day appointed unto the Mount Capitoline, where leaping from the rock, he flew a good while not without the great admiration of the people, who now began to credit his words, but suddenly he fallen down and broke his leg, and after being carried unto Aritia, there died.  
johannes Tritenhemius Abbot of Spanheimium, writeth in his Chronicles concerning the Monastery of Hirsgrave of the order of S. Bennet, in the year of our Lord .970. that Peter and Baianus, the two Sons of one Simon a Monk, ruled over the Bulgarians, whereof the one namely Baianus was thoroughly seen in the Art of Necromancy, and thereby wrought many miracles. He changed himself into a Wolf so often as he list, or into the likeness of an other beast, or in such sort as he could not be discerned of any man, and many other strange things he could do, and did, whereby he brought men into great admiration.  
And after in the year .876. he writeth, that there was a certain jew named Sedechias, sometimes philosopher and physician unto jews the Emperor, who being very cunning in sorcery, did strange miracles and wonderful sleights before the Princes, and before all other men. For he brought it to pass by his cunning, that he seemed to devour an armed man with his horse, and all his harness, and also a cart loaden with hay, together with the horse and carter. He cut off men's heads, their hands and feet, which he set in a basin before all the lookers on to behold, with the blood running about the basin: which by and by he would put again upon the places whence they seemed to have been cut off, without any hurt to the parties. He was seen and heard of all men to exercise hunting and running, and such like things in the air and clouds, as men are accustomed to exercise upon the earth. He practised so many and divers deceits, that all men marveled and were astonished out of measure.  
In the year of our Lord .1323. when Fredrick Duke of Ostrich who was choose Emperor against jews, as the same author witnesseth, was vanquished in a great battle between Ottinga and Mo●nd●rfus, and delivered into the hands of jews, who sent him away into a strong castle to be safely kept: It chanced shortly after, that a conjuror going unto his brother Lupoldus in ostrich, promised, that by the help of a spirit, he would within the compass of an hour, deliver Fredrick safe and sound out of captivity, if he would promise' him and give him a worthy reward for his pains. The Duke answered him: if thou will't (quoth he) do as thou makest promise', I will worthily reward thee. So the Magician with the Duke entering his circle of conjuration in an hour most convenient, calleth the Spirit which was accustomed to obey his commandment. Whom, when he appeared in the likeness of a man, he commanded by the virtue of his conjurations, that he should speedily bring unto him into ostrich Duke Fredrick delivered safely out of prison. Unto whom the spirit answering, said, If the captive Duke will come with me, I will willingly obey thy commandment. This said, the spirit flieth away into Bauarie, and taking upon him the form of a Pilgrim, he entereth into the prison where the Duke was kept prisoner: whom as soon as he saw, the Spirit which was sent as messenger unto him, said: If thou will't be delivered out of captivity, mount thee up upon this horse, and I will bring thee safe and sound without any hu●te into ostrich unto Duke Lupoldus thy brother. Unto whom the Duke said: Who art thou? The Spirit answered: Ask not who I am, because it appertaineth nothing to the purpose, but get thee up on the horse which I offer thee, and I will bring thee safe and sound, and freely delivered into Ostrich. Which when the Duke herded, he was taken with a certain horror, and fear, being otherwise a hardy knight: and when he had blessed himself with the sign of the holy cross, the Spirit suddenly vanished away with the black horse, which he had proffered him, and returned empty again unto him that sent him: of whom being rebuked because he had not brought the prisoner, he declared all the matter unto him in order. Duke Frederick at the last being delivered out of prison, confessed that it had so happened unto him in his captivity the very same day they named. This history is also to be seen in the Chronicles of the Heluetians.  
There are also conjurers found even at this day, who brag of themselves that they can so by enchantments saddle an horse, that in a few hours they will dispatch a very long journey. God at the last will chasten these men with deserved punishment. What strange things are reported of one Faustus a German, which he did in these our days by enchantments?  
I will speak nothing at this time, of those old sorcerers, Apollonius and others, of whom the histories report strange and incredible things. Hags, witches and enchanters are said to hurt men and cattle, if they do but touch them or stroke them, they do horrible things whereof there are whole books extant. jugglers and tumblers, by nimbleness do many things, they will bid one eat meat●, which when they spit out again, they cast forth ordure and such like. Magicians, jugglers, enchanters, and Necromanciers, are no other than servants of the Devil: do you not think their master reserveth some cunning unto himself?  
Howbeit this is not to be dissembled, that the Devil doth glory of many things which in deed he cannot perform: as that he says, that he raiseth the dead out of their graves. etc. He may in very deed by God's sufferance, show the shapes of them unto men, but he hath no such power over the dead bodies.   

CHAP. XVIII. devils do sometimes bid men do those things which are good, and avoid things that are evil: sometimes they tell truth, and for what cause.  
IF those spirits which seek help at men's hands be not souls, but Devils, many will say, why then do they persuade men unto good things, exhort them unto virtue, and call them from vice. For they say, judge uprightly, take heed of theft and extortion, restore goods unjustly got unto their owners, beware of perjury, surfeits, and drunkenness, envy and hatred, lying and deceit, pray earnestly, come to Church often etc.  
The devil is not pleased when we do good, and avoid evil: nothing would grieve him more, than that we should live according to the prescript word of God. Therefore they are not Devils which bid us do good, and eschew evil.  
Moreover, those Spirits speak truth, but the devil is a liar, and is called by Christ, the father of lies. Therefore we may not say that they are devilish Spirits.  
Unto this argument I answer thus: he doth this for his own advantage. If he should show himself so, as he is by nature, he should little profit. That which he doth, he doth it to this end, that he may purchase credit unto his words, and that he might the better thrust other things upon men, and bring and drive them into sundry errors, whereby they forsaking the word of God might give ear unto Spirits. Did not the servants of unclean ●pirits, I mean false Prophets, come in times passed under sheeps skins, and feigned themselves ●o tender the people's commodity, whereas in very deed in the mean space they sought after another thing, that is, that when they had obtained great authority, they might pill and paul other men, and fill their own bags with gold and silver? Do not all heretics yet at this day say, they are sent from God, and that we must eschew wickedness, and seek after virtue. Didst thou never hear the thieves traveling by the way with those on whose company they light, have talked of living honestly, and of the punishment of wicked men, and the reward of good men, to the end that after they might take the advantage of them unwares? Whereas the Devil hath feigned himself to be otherwise than he is, it hath brought forth innumerable errors, superstitions, and false worshippings in the Church of God. For Bishops in process of time neglected the word of God, they would accept the Devil and receive him as an Angel of light, when he came not in a black and horrible, but a pleasant and acceptable form. He speaketh some good things, that he may intermeddle evil things therewith, he speaketh truth, that he may scatter abroad lies, and root them in men's hearts. So Sinon in vergil mingled falsehood with truth, that he might the better entrap the Troyans'.  
Satan doth imitate crafty gamesters, who suffer a plain and simple young man to win a while of them, that afterwards being greedy to play, they may lurch him of all his gold and silver. He followeth them which once or twice justly repay unto their creditoures such money as they have borrowed, keeping their promise duly, that afterwards they may obtain a great sum of them, and then deceive them.  
The devil sometimes uttereth the truth, that his words may have the more credit, and that he may the more easily beguile them. He that would utter evil wares, doth not only set them forth in words, but doth also so trim and deck them, that they seem excellent good, whereby they are the more saleable: this art also the devil knoweth, for he painteth out his stuff that he may obtrude it unto other men in the stead of good ware. 
Ambrose.  S. Ambrose writeth in his Commentaries upon the first epistle to the Thessalonians, and fift chap. expounding these words: Quench not the Spirit. Despise not prophesying. Examine all things, and keep that which is good. Evil spirits are wont to speak good things craftily, as it were by imitation, and amongst those they privily insinuate wicked things, that by means of those things which are good, evil things may be admitted, and because they are supposed the words of one spirit, they may not be discerned a sunder, but by that which is lawful, an unlawful thing may be commended by authority of the name, and not by reason of virtue etc.  
Hereunto appertain those words which we read in S. Chrisostomes' second sermon De Lazara. 
Why the devil doth sometimes tell truth  There he showeth that many simple men have been in this error, that they have thought the souls of those which were slain by some violent death did become Devils. He saith further that the Devil hath persuaded many witches, and such as serve him being in this error, that they should kill the tender bodies of many young men, hoping they should become Devils, and do them service. And by and by he addeth: But these things are not true, not, I say, they are not. What is it then that Devils say? I am the soul of such a Monk? verily I believe it not, even for this, that Devils do advoutche it: for they deceive their auditors. Wherefore Paul also commandeth them to silence albeit they speak truth, jest taking occasion by truth, they mingle lies therewith, and so purchase themselves credit. For when they had said: These men are the servants of the most high God, showing unto you the way of salvation: 
Acts. 16.  The Apostle not content herewith, commanded the prophesying spirit unto silence, and to come forth of the maid. And yet what harm speak they? These men are the servants of the most high God. But because the most part of simple men have not understanding always to judge of those things which are uttered by Devils, he at once excludeth them from all credit. 
Ma●ke. 1. Luke. 4.  Thou art (says he) of the number of infamous spirits, it belongeth not to thee to speak freely, hold thy peace, keep silence, it is not thy office to preach. This is the authority of the Apostles: why takest thou upon thee that which appertaineth not unto thee, hold thy peace, be thou infamous. So also did Christ sharply rebuke the devils saying unto him: we know thee who thou art, therein prescribing unto us a law, that we should in no wise trust the devil, albeit he tell the truth.  
Sigh we know these things, let us in no wise believe the devil, nay rather if he say any thing that is truth, let us fl●e from him and shun him. For it is not lawful exactly to learn sound and wholesome doctrine of devils, but out of the holy Scriptures.  
That you may therefore know that it can in no wise be, that a soul once departed out of the body can come under the tyranny of the devil, hear what saint Paul saith: For he that is dead is justified from sin, that is, he sinneth no more. For if the devil can do no hurt unto the soul while it is in the body, it is evident, he can not hurt it when it is departed out of the body. etc. By all these things it is plain, what manner of things those are which are herded & seen.    

¶ The third part of this Book, in which is showed why, or to what end God suffereth Spirits to appear, and other strange things to happen: as also how men aught to behave themselves when they meet with any such things.  

CHAP. 1. God by the appearing of Spirits doth exercise the faithful, and punish the unbelievers.  
IT followeth now hereafter to be entreated of, why God suffereth spirits, ghosts, and horrible sights to appear. etc. & also why he doth permit other strange and miraculous things to happen: And furthermore how men ought to behave themselves when they see any such things.  
GOD doth suffer Spirits to appear unto his elect unto a good end, but unto the reprobate they appear as a punishment. 
Causes why God suffereth spirits to apere.  And as all other things turn to the best unto the faithful, even so do these also: for if they be good Spirits, which appear unto men, warning, and defending them, thereby do they gather the care, providence, and Fatherly affection of GOD towards them. But in case they be evil Spirits, (as for the most part they are) the faithful are moved by occasion of them unto true repentance. They look diligently unto themselves so long as they live, lest the enemy of mankind, who is ready at all assays, and lieth always in weight, should bring them into mischief, and take further vantage to vex and hurt them. God also by these means doth exercise and try their faith and patience, to the end they continued in his word, & receive nothing contrary to the same, have it never so fair a show, nor do any manner of thing against his word, although those spirits do not straightways cease to vex them. God doth also suffer them to be exercised with haunting of spirits, for this cause, that they should be the more humble and lowly. For in the second Epistle to the Corinth. and twelve chap. Paul saith: And lest I should be exalted out of measure, through the excellency of revelations, there was given unto me unquietness through the flesh, even the messenger of Satan to buffet me, because I should not be exalted out of measure. For this thing besought I the Lord thrice, that it might departed from me. And he said unto me: My grace is sufficient for thee, for my strength is made perfect through weakness. Except God did shut up the way before us with certain stops and ●ets, we should not know ourselves, we should not understand whereof we stand in need, we should not so earnestly pray unto God, to deliver us from evil, to strengthen our faith, and to give us patience, and other necessary things. Neither should we be touched with compassion of other men's misery which are vexed with spirits: but we would rather say, that they can not tell what they speak, and that they imagine many vain fears. Moreover, if other understand that godly men are for their exercise vexed by spirits, they become more patient when soever they are sick, or otherwise troubled, acknowledging their own harms to be but small in comparison of other men's. For nothing is more grievous, than when a man is tormented by the Devil.  
Now as touching infidels, they are constrained, 
Seeing of spirits to the wicked is a punishment.  will they or nill they, to confess, that there are devils, for there are many which would never be persuaded, there are good or evil Angels or spirits, except sometimes they had experience thereof in deed. God suffereth these things to chasten them. For so much as they will give no place unto truth, but are wilfully deceived, it is good reason they be taught by devilish illusions what they must do, or leave undone, and that they be illuded by evil spirits, after some other means.  
Thus we read in the .13. chapter of Deuteronomie: 
Deut. 13.  if there arise among you a prophet or a dreamer of dreams, and give thee a sign and wonder, and that sign or wonder that he hath said come to pass, and then say, let us go after strange Gods, which thou hast not known, and let us serve them: hearken not thou unto the words of that prophet or dreamer of dreams. For the Lord thy God proveth you, to wit whether you love the Lord your God with all your soul. You shall walk after the Lord your God and fear him, keep his commandments, and harken unto his voice, serve him and cleave unto him. And he addeth further, that the same Prophet or dreamer shall die the death.  
By these words we do not only see that God doth suffer such lewd fellows to work marvelous things, but also to what end and purpose he permitteth it, that is, to try his faithful, how constant they be, and how faithfully they would believe in him, if at any time spirits do come and foretell things to happen hereafter. Our saviour Christ says in the third chapter of Saint john: 
john. 3.  This is the condemnation, that light is come into the world, and men loved darkness more than light, because their deeds were evil: for every one that doth evil, hateth the light, neither cometh he to the light, lest his deeds should be reproved. etc. By the which words our Saviour showeth the cause why the world is condemned, which is, because they receive not the light of the word of God, or Christ himself, who is the light of the world, set forth unto us in his word: but rather shut their eyes against the clear light, preferring darkness, that is, errors, superstition, and wickedness, before the word of God. If God then condemn and reject the unthankful world, 
john. 5.  what marvel is it, if he vex them with spirits and vain apparitions? christ saith in the fifth of john, I come in my Father's name, and you receive me not: if an other come in his own name, you receive him. Christ laboured for their health and salvation: this they would not acknowledge, but refused him: therefore was it the just judgement of God, that they should receive others, that hunted after their own commodity and profit: such as were Theudas, judas of Galilee, and many other false doctors, and seditious seducers. Wherefore if any refuse to give ear to Christ and his ministers, it is by the just judgement of God, that they hearken unto Spirits, and such like things. Saint Paul in the second to the Thessalonians and second chapter writeth of Antichrist, 
2. Thessa. 2.  that he should exercise great tyranny in the Church of God, and showeth against whom, and for what cause God will suffer him so to do, saying: Among them that perish: because they received not the love of the truth that they might be saved. And therefore God shall send them strong delusions, that they should believe lies, that all they might be damned, which believe not the truth, but had pleasure in unrighteousness. And in the fourth chapter of his second Epistle to Timothe, 
2. Timoth. 4.  he earnestly beseecheth his scholar to be diligent in preaching daily. He giveth this reason: for the time will come, when they shall not suffer wholesome doctrine: but after their own lusts shall they (whose ears itch,) get them an heap of teachers, and shall withdraw their ears from the truth, and shallbe turned unto fables. Now we see the cause why god doth suffer seducers, false teachers, and wicked spirits, to deceive men in the place of true doctors: which is for that either they utterly despise his word or little esteem it, and can not abide godly and constant preachers.  
Touching which matter, 
Examples of the wicked punished by delusions of spirits Pharaoh. Exodus. Samuel.  we will allege a few examples. Pharaoh contemned God and his servants, Moses and Aaron, wherefore God blinded his eyes, that he gave himself to be ruled by his Magi or wise men, and at the last perished miserably in the read Sea.  
Saul would not give ear unto Samuel, who bore a right heart and good affection towards his king: he loved him not (as by reason he should have done) but ha●ed him, and all other that loved him right well, for he contemned the word of God. Wherefore it came to pass, that being in extreme danger, he sought help of a witch to rear Samuel from the dead, that he might now use his advise, whom he despised being alive, & disdained to hear him. This woman reareth one, who is no otherwise called Samuel, than when false gods are called gods, when in very deed they are not gods, but wood and stones, or rather (as Paul saith) .1. Corin. 10. very devils. 
1. Cor. 10.  This counterfeit Samuel giveth him neither comfort nor counsel, but driveth him to utter desperation. The same happened unto Saul which chanceth unto those stubborn children, which despise their parents, contemn their counsel, & would gladly wish their death, & at the last grow unto the point, that they would willingly take in hand a great journey on condition it might be granted them to hear them give their last counsel.  
another example hereof. Achab king of Israel, 
Achab.  & jezabel his wife had many godly prophets, amongst whom Elias was a man endued with the gift of showing & working miracles. But they did not only contemn those prophets, but also cruelly murdered so many of them as they could catch. Yet amongst the rest, they especially laboured to entrap Elias, who was exceeding zealous. The Baalamites were in great favour with the king: but especially with the Queen, as her chief darlings. And when the time approached, that Achab should suffer due and worthy punishment for his Idolatry and wickedness, wherein he had long time lived, 
●. Reg. 22.  he entered council with his kinsman josaphat, that they joining their powers together might recover again the city of Ramoth Gilead, which the Assyrians had taken from him. josaphat allowed well this devise, notwithstanding he would in any wise ask counsel herein of GOD. Achab therefore gathereth together a council of .400. priests of Baal, who all with one voice, exhorted him to go on with his enterprise, assuring him of most certain victory. One of them named Sedechias, was so vainly bold, that putting horns of iron on his head, he said: with these horns shalt thou push the Assyrians. But josaphat suspecting the matter, asked if there were any one Prophet of God to be found, of whom they might seek council. Achab answered: There is (quoth he) yet a certain man by whom we might inquire of the Lord, but I hate him, for he doth not prophecy good unto me, but evil, his name is Micheas. josaphat thought good in any wise to hear him. Wherefore the king presently sent for him by one of his chamberlains. And thus the messenger spoke unto him. All the Prophets with one voice, prophecy good luck unto the king, I pray thee therefore, that thou speak nothing to the contrary. When he was now brought before the two kings sitting in their thrones, clad with sumptuous apparel, and before the other Prophets, which stood in their presence, king Achab asked him, whether they should make wars against Ramoth Gilead, or no? Unto whom he scoffingly answered: go (says he) thou shalt have prosperous success. The king who by the manner of his utterance, understood he spoke not in earnest, instantly required him to tell him the truth. whereupon he said: that he had seen all Israel dispersed in the mountains, as sheep without a shepherd, and that the Lord had said: These men have no Lord, let every one return home to his own house in safety. Then said Achab, did I not tell thee, that this fellow doth prophecy me no good? The Prophet went on, saying: hear the word of God: I saw the Lord sitting in his seat of majesty, and all the host of Heaven stand about him on his right hand, and on his left hand. And the Lord said, who shall entice Achab that he may go and fall at Ramoth Gilead. And one said on this manner, and an other said on that manner. Then there came forth a spirit, and stood before the Lord and said, I will entice him. And the Lord said unto him, wherewith? And he said, I will go out and be a false Spirit in the mouth of all his Prophets. Then he said, thou shalt entice him, and shalt also prevail: go forth and do so. Now therefore behold, the Lord hath put a lying Spirit in the mouth of all these thy Prophets, and the Lord hath appointed evil against thee. Then Sedechias came near and smote Micheas on the cheek, and said: when went the spirit of the Lord from me, to speak unto thee? And Micheas prophesied what should happen also unto him. So the king commanded him to be cast into prison, and to be fed with bread and water until he returned from the wars. Then said Micheas, if thou return in peace, the Lord hath not spoken by me: and therewith he willed all the people to harken what he spoke. Notwithstanding the kings went forward with their enterprise, and prepared themselves, and led forth their arms against their enemies. Achab was slain in the battle: josaphat because he joined himself with the wicked was in very great danger etc.  
I have handled this history somewhat at large, that we might understand, how God by his just judgement sendeth spirits unto those which despise his word, whereby they may be beguiled and deceived.  
The very same happened unto the Christians after the Apostles tyme. For when the word of God began to be less esteemed than it should have been, and men preferred their own affections before the hearing thereof: and when as they would incur no manner of danger, 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 give ear unto false teachers, which framed themselves unto their vein affections, they learned of images, whom they called lay men's books, they kissed these men's bones, and shrined them in gold (if happily they were their bones) whose doctrine before they disdained to receive: they gave credit unto false apparitions and devilish visions: and so suffered they worthy punishment for their great ingratitude. Even as young men, which will not be ruled by their masters, are after compelled to obey other men with great shame: so also happened it unto those men: for they fallen daily more and more from the word of God, in so much that when they had once lost the truth, some ran one way, and some an other to find a means for the remission of their sins: and one man believed this spirit, an other that, which no man can deny.  
The like chanced unto the Gentiles in times past, as it appeareth by the first chap. to the Romans, & also by their own writings. 
Roma. 1.  They worshipped many gods, many miracles were showed amongst them: they had many visions of gods, and many oracles: which when the Apostles began to preach, 
Athanasius.  all cessed. S. Athanasius in his book De humanitate verbi. Fol. 55. & 64. writeth, that in ancient time there were oracles at Delphos in Beeotta, Lycia, & other places which he nameth: but now since christ is preached every where unto all men, this madness hath ceased etc. In the like manner writeth Lactantius and others. But in these our days, since we have refused men's traditions and willingly embraced the doctrine of the Gospel, all appearings of Souls and Spirits have quite vanished away.  
Who (I pray you) heareth now of any soul or Spirit, which doth wander, and as they call it, crave men's devotions? Those rumbling of Spirits in the night are now much more seldom herded than they have been in times past.   

CHAP. II What the cause is that in these our days so few spirits are seen or herded.  
THe clear light of God's word driveth away all such spirits, which use to work their feats in the dark. The clear light approaching, the shadow and darkness vanisheth. The prince of darkness shunneth light, and hath nothing to do where men worship God the father, only through jesus Christ, believing only on him, and committing themselves wholly unto his protection. If men esteem the word of God, and have it in price, he will in no wise suffer them to be so overseen and deceived, as they are which do all things without the warrant of his word.  
Here I cannot overpass with silence a certain merry jest: when once there chanced to be talk in a certain place of visions and Spirits, a certain professor of the Gospel said unto a Papist in this manner: You aught (quoth he) even by this to gather, that our religion is true and yours false, for that since the Gospel was preached unto us, very few spirits have been seen of any man. To whom the other made answer by way of reasoning called violentum: Nay (saith he) hereby you may gather, that your religion is nought, and ours good: for the devil assaulteth those, whom he fears will shortly revolt from him.  

A story of S. Benedict, seeing many devils in a monastery and few in the market.  It is not much unlike which Aeneas Silvius (who was afterwards made Pope, called Pius. 2.) reciteth in his History of the Council of basil, out of the life of holy Benedict, father of the Monks called after his name. He sometimes visiting a certain Monastery of holy men, espied an infinite rout of devils, who as it were fight with the holy fathers, laboured to disturb the good works which they went about. And he forthwith going to a fair full of merchandise and buying and selling, see there but one devil, and he also idle and sad, sitting upon a watchtoure, whereat saint Benedict marveling, that he see the place which was holy and dedicated to prayer, full of devils, and that he found the profane place which was occupied with perjury and other offences, guarded but with one Devil: he conjures the same Devil to declare and show unto him the true cause thereof: who straight answered him, that it was needful the holy place should be assaulted by many devils, but those which sinned of their voluntary accord, had no need to be deceived by the Devil.  
But I ask thee this question O thou Papist, might not the Gentiles in ancient time have objected the same to the Christians, when they demanded of them why their Oracles ceased? and why there were so few visions? If those Spirits or bugs be Devils, why do you then say and believe that they are the souls of dead men, which desire help of you? I will show you the very true cause why those visions are now so seldom times seen: forsooth because the devil perceiveth, that we understand his subtleties and craft, therefore he hunteth after other men, and seeketh to deceive them. As for example, when thou will't cramp some man by the toes in the night time (as sometimes pleasant fellows use to do, to recreate themselves when they travel) and so draw him out of his bed, if thou perceive he be acquainted with thy sleight, by and by thou leavest him, and goest unto an other which is fast asleep, and cannot perceive the deceit.  
There be other causes also why these things happen now more seldom. If any man deceive thee once, twice, or thrice, afterwards thou openest thy eyes, and espyest what he doth and what he goeth about: so when we have been often beguiled with false apparitions, we will not easily be persuaded, if any man tell us that a soul, or spirit hath appeared (as the proverb says.) Moreover whereas now adays few stand in fear of spirits, 
A burned child dreads fire.  many might be easily found, who would seek them, feel them, yea and also handle them. This is well known, & therefore no man will gladly put on a viso, or otherwise counterfeit himself to be a ghost. A man may soon persuade a child that there is is a black man, a tall woman, which will put children that cry in their budget. etc. but after they are come to maturity of years, they will no more be feared with visors and such like persuasions: they will laugh at thy folly, if afterwards thou go about to make them so afraid. Even so when we were children in the Scriptures, that is, when we understood them not, we might be easily seduced to believe many things: But now that we read them in all manner of tongues, and do daily profit in them, we do not suffer ourselves to be so mocked, neither do we believe every vain apparition. How many sights of spirits did the knavery of the Monks of Berna drive away, after it was once detected? Things are set up in the fields to fear away the birds, which at the last also they perceive to be but trifles, and are not driven away any longer with such toys. What marvel is it then, if after so great a shipwreck of godliness and truth, men albeit they are simple, do at the last open their eyes.   

CHAP. III Why God doth suffer strange noises, or extraordinary rumbling to be herded before some notable alterations or otherwise.  
IN that there happeneth certain strange things before the death of men, and also before notable alterations, and destructions of countries, as marvelous cracks, & terrible roaring, surely it turneth to good unto the just, & to further damnation to the wicked. For by these means God showeth that nothing cometh to pass by chance, or by adventure, but that the life and death, the prosperous or unfortunate estate of all men, is in the power and hand of God. It is nothing so as the Epicures affirm, that God hath no regard whether any man live, or be born, or do well or evil, or otherwise, or whether common wealths do flourish, or be made waist. christ himself teacheth us, that not so much as a sparrow falls unto the ground without the will of God. Solomon & Daniel say, that the hearts of kings are in God's hands, and that he appointeth or deposeth kings at his pleasure. Wherefore if we happily do hear any noises or such like, they aught rather to put us in good comfort, than to make us afraid. And again, God hereby admonisheth us, that we be not idle and secure, for he hath in all ages stirred up his servants not only with words, but also with rare and strange apparitions. The very Gentiles accounted these miraculous things, as the admonitions and warnings of their gods, as it may be seen every where, in their histories. And albeit it be very likely, that most of these things happen by the devils procurement, yet nevertheless, we herein perceive Almighty God his fatherly care, love, & preservation of us against the devices of the devil. For albeit the devil take no rest, but is always in readiness to destroy us, yet can he not hurt us, so long as God keepeth watch & defendeth us. The wicked who despise the preaching of God's word, are sore terrified with these things, in so much that they not knowing whether to turn themselves, are constrained to confess, that god doth govern all men's actions, & that there are good and evil spirits. Otherwise they could in no case be repressed, but that they would do greater mischief unto the faithful, except God by these means did cast fear upon them, and as it were with a snaffle or bridle, did hale and draw them back.   

CHAP. FOUR After what sort they should behave themselves, which see good or evil spirits, or meet with other strange adventures: and first how jews and Gentiles behaved themselves in the like cases.  
THat we may rightly understand how we aught to behave ourselves, if any thing either good or evil, appear unto us, we will first declare how the gentiles and jews used themselves in like cases. Amongst the Gentiles, 
What the Gentiles did when they saw spirit.  not only those wandering spirits bear men in hand that they were men's souls, but also showed what were good and expedient for them to do for their sake, to wit, that they should do sacrifices for their souls, observe their obsequys, bury their bodies, erect Temples, make holidays, and such like stuff. Suetonius writeth, that the Emperor Caligule his body was privily conveyed into the gardens called Lamiam, 
Suetonius.  and there with a hasty fire being but half consumed, was cast into a pit, and covered with a little earth. But afterwards, when his sisters returned from exile, it was taken up, & thoroughly burned, & afterward solemnly buried. But before they had so done, the garden keepers were very much troubled with appearing of spirits. And moreover, no man could pass any night in the same house where he was slain, without some great fear until such time as the house was utterly destroyed with fire.  
We read also in other writers, that the ghosts of them which were not orderly buried, or whose accustomed rites and ceremonies in the time of wars were omitted, did appear either to their friends or unto others, complaining & entreating that their funerals, & all other ceremonies might be observed for their sake: whereof came the hearses, 
Septimae Tricessimae Anniversaria.  wéekemyndes, monthmindes, and anniversaries, whereof we read many things in the Ethnic writers, and many things are recited out of the old Poets, and in Lilius Giraldus, 
Lilius Giraldus.  in his book De sepultura, and also in Polid. Virgilius de Inuentione rerum. lib. 6 cap. 10. We have showed before in the second part and first Chapter, that some have desired others, that they might be buried after that they were dead. 
Cicero.  Cicero writeth in his 1. book De legibus, that Romulus the first founder of Rome, walking after his death not far from Atticus house, appeared unto julius Proculus, and told him that he was now a god, and that his name was Quirinus, and therewith commanded that there should be a Temple erected and dedicated unto him in the same place.  

ovid.  ovid writeth lib. 4. Fastorum, that Remus appeared in the night time unto Faustulus, and to his wife Accia Laurentia, sometime his Nurse, complaining unto them of his miserable death, and desiring them to make labour that the same day wherein he was slain, might be accounted amongst their holidays. The people of Rome (as ovid witnesseth lib. 2. Fastorum) kept a feast in the month of February called Feralia, in the which they did sacrifice unto the infernal Gods, and those whose duties it was to celebrated the funerals of their Ancestors, carried dishes of meat to their sepulchres. Whereof Festus and Varro called the same feast by the name of Feralia. 
Feralia.  These dishes of meat were set upon a stone, at the time of these sacrifices: for the which cause, as Servius saith, they were called Silicernium, by the which word some will have a certain feast signified, which is bestowed upon old men. Donatus saith, that Silicernium is a supper, which is made to the infernal Gods, because Eam silentes cernant, that is, the dead souls do receive it, or because those that do serve it, do only cernere, see it, and not taste thereof. etc. There were also certain holy feasts called Par●ntalia, in the which meat was carried to the sepulchres, 
Parentalia▪  for the souls of Parents and Ancestors before deceased And albeit they suppose, that souls were pleased with small gifts, as of milk, wine, and such like, whereof mention is made in Ovid, yet notwithstanding they also killed sacrifices, whereof some suppose that Feralia took their name à feriendis pecudibus, of killing sheep. Unto their sacrifices they also added prayers, and kindled lights. When in times past the Romans being troubled with wars, had let pass the feast of Parentalia, they therefore supposed (that the infernal Gods being for the same cause angry) there arose storms and pestilence, and that souls rising out of their graves, did wander with pitiful complaints about the graves, and by the highway sides, and in the fields. This feast endured by the space of fifteen days, in the which married women lay not with their husbands, neither those which were marriageable did marry, and the Images of their Gods were covered. The souls of them that were dead, when they came too the meat, they wandered about the graves, and were fed (as they thought) with the banquet.  
In the month of May, there was held a feast in the night time, which at the beginning they called Remuria, and afterwards Lemuria. 
Lemuria.  This did not differ much from the feast called Feralia, which was instituted to pacify souls. Touching the original of them, and the rites belonging thereto, look Ovid in his lib. 5. fastorum. 
ovid.  One who took on him to pacify the souls arose in the night very late, he went barefooted, and washed himself over with fresh springing water, and then taking beans which he had rolled in his mouth, he threw them behind his back, and said, that with them he did redeem himself, and after beating on a piece of brass, he prayed the souls to departed from thence: which thing if they had done nine times, they thought they had ended their holy service. These were celebrated by the space of three days. The sacrifices which are done for the infernal Gods are called Jnferiae.  
We read in Lucan of the souls of Sylla and Marius, which were purged by sacrifice. We showed before how Athanagoras commanded the bones which were digged up in the entry of his house at Athens, to be orderly buried again. etc.  

Touching the jews behaviour.  The ancient jews had an express commandment of God, not to be any thing moved with the miracles of false Prophets, and God in plain words forbade them, not to seek council of dead bodies. Saul in the beginning of his reign, while he yet gave himself unto godliness, utterly destroyed all conjurers and witches. I do not remember that I have ever herded or read, how the jews behaved themselves when any spirits appeared unto them: yet I doubt not but that they are superstitious aswell in these things, as in all others.   

CHAP. V How Christian men aught to behave themselves when they see spirits, and first that they aught to have a good courage, and to be steadfast in faith.  
How Christian men ought to behave themselves in this behalf, it is fully and amply declared in the holy Scriptures, in like manner as all other things are, which appertain unto our salvation. To wit, that first we aught to be of good courage without fear, being assured & constant in true faith.  
For if they be good Angels which show themselves unto us, then are they sent unto us from God, to a good end and purpose. But if they be wicked and evil, they can do us no harm be they never so desirous, except God give them leave thereto. If it be nothing but a vain imagination that we have, or an idle sight objected unto our eyes, surely it is great folly to be any thing afraid. In deed it is natural unto us, to be amazed with fear when we see such things: for very godly men, as we read both in the old and new Testament, were strike with exceeding fear when they saw good Angels, but yet a man must pull up his heart again. When Chrystes Disciples saw their Master walking upon the water, and approaching near the ship, they thought they saw a spirit, and they were astonished, and cried out through fear. But the Lord said unto them, be of good comfort, it is I, be not afraid.  
The like is read in the four and twenty Chapter of Saint Luke, 
Luke. 24.  when he appeared unto them after his resurrection, and see that they were marvelously afraid. Matthew the 10. Fear not saith christ, 
Matth. 10.  those which slay the body, but cannot kill the soul, but rather stand in awe of him, who can cast both body and soul into hell fire. The Devil would like it well, if we would always stand in fear of him.  
Be not dismayed, although thou hear some spirit stir and make a noise, for in case he rumble only to make thee afraid, care not for him, but let him rumble so long as he will, for if he see thee without fear, he will soon departed from thee. And if thou think good, thou mayst boldly say unto him, get thee hencewith a mischief thou wicked Devil, thou hast nothing to do with me, who have set my only belief in Christ jesus my Saviour. I am owner of this house, and not thou, unto whom there is an other place appointed. etc. If he perceive that there is no fear or dread of him, and that his bustling is not esteemed, he will not continued long time. I will make this matter manifest with a similitude, which is well known. There be certain men, which if they think other men stand in fear of them, they make wise to draw their sword, and sometimes too they draw it, and strike the stones therewith, chafing and swearing lustily: But if they know their adversaries have a good courage, and that (if need require) they will fight it out stoutly, they will quickly put up their sword into their skabberde. In like manner, if the Devil see thou art of a good stomach, and well armed with God's word, he will soon seek after others whom he may mock with fear.  
But if it please God to exercise thee by the Devil for a certain time, as he did sometime job, thou must patiently suffer all things which he layeth upon thee, and that willingly for God's commandment sake. And know thou well, that he cannot thus much hurt, neither thy goods, nor body, nor soul without the permission and sufferance of Almighty God: if God give him leave to plague thy body, think with thyself how so ever it be done, that God hath so done for thy profit and commodity, who also sendeth grievous sicknesses upon other men, by other means and instruments, or else doth exercise them with other kinds of calamities. Be therefore strong and constant in faith, yet let every one beware of boldness, temerity, and headdie rashness.  

Christ hath conquered the Devil. Luke. 11. john. 12▪ 16.  Let it comfort thee that thou knowest christ hath conquered the Devil, as he himself teacheth in the eleventh chapter of Luke, by the example of a strong man at arms. In the 12. & .16. of john he says: the Prince of this world shallbe cast out of the doors, that is to say, out of the hearts of them which cleave to the word of God, and are not in love with the world, whereof he is prince & ruler. For he hath power over such, which do greedily love the world.  
In the first of john the third chapter, it is said: The son of man appeared, that is, came into the world for that cause, that he might destroy the works of the devil. 
1. john. 3.  There are many miracles in the gospel which show that Christ cast out devils. Albeit God for a time do suffer the devil in many things, yet hath he appointed him his bounds, which he may not pass. And he doth not suffer the faithful to be tempted any more of him than they are able to endure. He giveth his grace plenteously unto them, upon whom he layeth great afflictions.  
We aught not to marvel if spirits sometimes be seen or herded. For as saint Peter saith: 
The devil is conversant among men.  Satan rangeth every where, in houses, fields, water and fire: and yet he is not always espied of men, neither can he so be, except God give him leave to show himself. In that that we do always see him (for he being of an invisible nature, taketh on him divers shapes) or hear him, we have to thank the goodness of almighty God: for otherwise we should not be in rest one moment of tyme. But if sometime wicked spirits meet with us in a visible form by the will of god, or do otherwise trouble and disquiet our houses, we must not think therefore that they were never in our house before.   

CHAP. VI It behoveth them which are vexed with spirits, to pray especially, and to give themselves to fasting, sobriety, watching, and upright and godly living.  
NOw because good angels appear unto us more seldom in this our time (for there is a very great difference of men living under the new testament from them that live under the old, unto whom God many and oftentimes sent his angels) and that evil Angels very often appear, we aught the rather to commit ourselves more diligently to the tuition of almighty God, both when we go to bed, and also when we arise again.  
Our saviour amongst all other things taught us to pray to this purpose: Deliver us from evil. And moreover he says in the .17. chapter of Matthew, that some kind of devils are not driven away by any other kind of means than fasting and praying. As touching those which suppose that devils aught to be cast out with conjurations, and execrable cursings, I will entreat in the end of this my book. Watch & pray, lest you fall into temptation Matthew .26. And in the 22. of Luke, Christ saith unto Peter, Satan hath desired to sift you even as corn, but I have prayed that thy faith fail not. And even at this present also he maketh intercession for us sitting at the right hand of his heavenly father.  
The ancient fathers in old time, called upon God in all their dangers and troubles, whereof it were a peerless matter to avouch many examples. It is also very profitable and good to crave the Prayers of the whole congregation, when soever we are vexed with evil spirits and vain fantasies. For we know right well that the prayers of the Church have been very profitable and effectual unto others, and that the godly in their distresses have evermore desired them.  
It is God's pleasure, that the faithful should succour one an other with their good prayers. Howbeit that the Saints after their departure from hence, should pray for us, or that we should in any wise desire their prayers, surely there is no commandment of God, or any example thereof in the holy scriptures.  
Moreover, the Apostles teach us to withstand the craft and subtlety of the Devil by this means. Saint Paul to the Ephesians the 6. chapter, and Peter in his first Epistle and fifth chapter saith: 
Ephe. 6. 1. Pet. 5.  Be you sober and watch, for your adversary the Devil, as a roaring Lion walketh about, seeking whom he may devour: whom resist steadfast in faith etc.  
When men are secure and negligent, 
We must fight against the devil with good life.  wholly given unto pleasures, and as it were drowned in drunkenness in surfeiting, covetousness, adultery, and such other wickedness, then hath the Devil place to show himself. Wherefore we aught to give ourselves to watching, praying, fasting, and godly living: we must hear the word of God often and gladly, we must desire too read and talk of him continually, that we may thereby put from us those devilish illusions and sights.  
If thou have any public office or charge, do it faithfully: restore thy goods evil got, either unto their true owners, or else employ them to some good and godly end. If men care neither for God, nor his word, it is no marvel if vain sights appear unto them. For God suffereth such things to happen unto them, to humble them and to make them know themselves.  
It is an horrible thing, that there are some which give over themselves to the devil, because he should not torment them: they aught rather to weigh with themselves, that if they so do, they shall be perpetually tormented of evil spirits, except they truly repent and turn again unto God.   

CHAP. VII. That spirits which use to appear, aught to be justly suspected: and that we may not talk with them, nor inquire any thing of them.  
WE aught not without great cause to suspect all Spirits, and other apparitions. For albeit God doth use the help and service of good Angels, for the preservation of his elect, yet notwithstanding in these our days they appear unto us very seldom. For things are now far otherwise since Christ's coming into the world, than they were before in ancient tyme. Although perchance thou think thou haste seen a good angel, yet do not easily and unadvisedly give him credit. If the event of the matter declare afterward, that it was a good angel, which gave thee notable warning of some matter, or delivered thee out of some great dangers: give God thanks that he hath dealt so fatherly and mercifully with thee, and hath such care over thee, and endeavour to frame thyself to his good will and pleasure. But if thou see an angel which flattereth and speaketh thee fair, such a one as th●se are which crave thy help, (as thou hast herded before) in no wise credit their words. Men which blanch and flatter with us, are always suspicious, why then should not such spirits be suspected? Enter into no communication with such spirits, neither ask them what thou must give, or what thou must do, or what shall happen hereafter. Ask them not who they are, or why they have presented themselves to be seen or heard. For if they be good, they will like it well, that thou wilt hear nothing but the word of God: but if they be wicked, they will endeavour to deceive thee with lying. When the Angel in the first chapter of Matthew instructed joseph in a dream, he by and by alleged testimony out of the Prophet. If it be so, that we must not believe an angel coming from Heaven, who can justly blame us, 
Matth 1  if we give no credit to spirits and suspicious dreams? Although christ and his Apostles had the full power to show miracles, yet did they establish and confirm their doctrine by the holy Scriptures.  
When Almighty God himself had inquired of Adam in paradise, touching the breaking of his commandment, and that he had laid the fault upon his wife Eva, and she had put it over to the Serpent, which caused her to eat of the forbidden fruit, God would not demand of the Serpent, that is, of the devil, (which had used him as instrument) why he had so done, for he known right well that he was a liar. Except Eve had talked with the Serpent, she had never transgressed God's commandment.  
If Spirits of their own accord would gladly tell us many things: yet we must not give ear unto them, much less aught we to conjure them to tell us the truth. God commanded in his law, (as we have oftentimes said before) that no man should inquire any thing of the dead.  
God himself sent his faithful servants, the Prophets, Apostles, Evangelists, 
God hath always given us teachers.  and especially his only begotten son Christ jesus our Lord and saviour into the world, by whom he truly & plentifully taught his faithful servants what they aught to believe, to do, to leave undone, & what kind of worshipping did best please him, with many other such things. By them he informed us concerning great and weighty affairs, which should happen in his Church, and in kingdoms, even unto that blessed day wherein Christ shall judge the world, and shall call together his general council, and shall pronounce final sentence upon them who have done well or ill, and wherein he shall make a division and separation between the good and evil.  
Christ himself after his Resurrection did not immediately ascend into heaven, but abode a why●e in earth, appearing unto his Disciples and others, lest we should at any time say: Who ever came again to tell us what estate is to be looked for in the other world?  
Moreover, 
God hath preserved the scriptures.  God among such great and long persecutions, wherein many profitable books have perished, hath miraculously preserved the holy Scriptures for our profit, even unto this day, and hereafter will preserve them in despite of all impious and wicked men.  

God hath instituted the holy ministery.  He hath also ordained the ministery of the word, that unto the end of the world, there should be some men, which both by lively voice, and also by their writings, should interpret his word, and inform others of his will and pleasure. His word is a shining lantern, which shines in this dark world, which is full of errors, 
Psalm. 119. john. 8.  as we read Psalm. 119. And our saviour saith in the eight chapter of saint john, that he is the light of the world, whom if any man follow, he walketh not in darkness.  
This standeth as a sure ground: wherefore no other revelations are to be looked for, neither by miracles from heaven, nor by wandering spirits or souls, as the common people mysterme them. But let us imagine, that they are the wandering spirits of dead bodies, then is it necessary, that they be the souls, either of faithful men, or of infidels. If they be the souls of the faithful, they will say with God the father concerning his son Christ jesus, Hear him. But if they be the souls of Infidels and of wicked men, who I pray you, will vouchsafe to hear them, or believe any thing they say? Moreover those things which these counterfeit souls do speak, either agree with the holy Scriptures, or else are contrary unto them. If they are agreeable, then are they to be received, not because spirits speak them, but because they are comprised in the word of God. But in case they are repugnant to the word of God, they aught in no wise to be received, albeit an angel from heaven utter them. Thou will't not believe a man of thy familiar acquaintance, otherwise worthy of credit, who sound of body and soul, now liveth together with thee, if he affirm any thing which thou knowest to be contrary to the holy Scriptures: why then wouldst thou believe a spirit which thou dost not know? In civil causes the evidence or witness of dead men is rejected, why then in causes of religion should we give ear to the testimony of runagate and wandering spirits.  
It is no hard or difficult matter for the Lord our God to send his angels unto us, whom otherwise he useth for our profit, and by them to instruct us in the Faith: but it hath pleased him to appoint the matter otherwise.  
We read in the tenth chapter of the Acts, that by an angel he commanded Cornelius to send for Peter, 
Acts. 10.  that he might instruct him in the faith. He might have commanded the Angel to teach Cornelius, but he followed an orderly means. It shall be best for us therefore to stand to the holy Scriptures simply, and that all appearing of spirits, as also all dreams and revelations be tried by the holy scriptures, as upon a touchstone, and so to admit nothing but that which is set forth in the holy Scriptures: for except we go thus warily to work, there is great danger lest we be deceived. If the ancient Fathers had so done, they had not estrayed so far from the Apostles simplicity.  
S. Augustine in his third book and .6. chapter, writing against the letters of Petilianus sayeth thus: 
S. Augustin●● coun●ell.  If concerning Christ, or any other thing, which appertaineth to faith and everlasting life, (I will not say, we: 
Scripture to be only believed.  for comparing with him that said: albeit that we) but simply, where as he going on, said: If an Angel from Heaven shall teach you any thing besides that which you have received in Scriptures containing the law and the Gospel, be he accursed.  
S. Chrysostom upon the Epistle to the Galathians the first chapter: 
Chrisostomes' advise.  Abraham (sayeth he) when he was desired to sand Lazarus, said: They have Moses & the prophets, if they will not hear them, they will not give ear unto them which rise from the dead. And when he bringeth in Christ uttering these words, he showeth how he would have the holy scriptures more worthy of credit than any raised from the dead. S. Paul (when I name Paul, I name likewise Christ, for he stirred up his mind) prefereth the Scriptures before Angels descending from Heaven, and that for very just cause. For albeit Angels are great, yet are they servants and ministers. For all holy scriptures were not commanded to be written and sent unto us by servants, but by almighty God the lord of all things. Thus writ these two holy fathers.  

All things necessary to salvation are contained in the scriptures.  What things soever are necessary for us to know are contained in the holy scriptures: those things which are not expressed in them, we must not curiously inquire of, as things profitable for our salvation. Who will therefore say against the commandment of God, that these things are to be sought and learned of dead men, and by devilish visions? These things which are secret and hidden, we shall thoroughly see when we come to eternal life. May not god, if we be not content with his holy word, say that unto us, which sometimes he spoke by the mouth of Helias unto the messengers of king Ochosias'. Is there no god in Israel, that you now go to Accaron to ask council of Beelzebub? Yea Thomas Aquinas denieth that devils are to be herded, which deceive simple men, feigning themselves to be the Souls of dead men: and by that colour especially terrify men, which some times also happened unto the Gentiles.  
If it were certain and sure that the Devil could not appear and deceive men, and also show great and strange miracles, than perchance some men would think that we should give ear unto such Spirits: but now we see the contrary happen. An evil spirit cloaketh his errors under the colour of divine service, and under the pretence of religion, he endeavoureth to overthrow religion. For as S. Hierom saith, 
Hierom.  the Devil showeth not himself with all his deceits, that he may be known what he is. And therefore it behoveth us to be very circumspect and wary.  
Moreover, 
Miracles are seals of the word.  miracles are only testimonies and seals of the word, neither may any thing be approved by them, which is repugnant to the word of God. All miracles which lead us away from our creator unto creatures, & do attribute that unto our works which is only due unto the merits of christ: and to be short, all those which induce us any ways into error, are to be eschewed. If we must needs believe these appearing souls, no man could be assured of his estate: for new things should be continually devised, as we see plainly it happened in the old time. Therefore we must let pass all manner of spirits, and embrace true religion, and therein constantly abide.   

CHAP. VIII. Testimonies out of holy Scripture, and one example whereby it is proved, that such kind of apparitions are not to be credited, and that we aught to be very circumspect in them.  
THat we aught not by and by to believe all things which we hear, not only experience and many common proverbs, but also the holy Scriptures teach us, especially in cases concerning our salvation, touching the which thing we will allege only a few places and examples.  
When Christ first sent abroad his Disciples to preach the Gospel, he said unto them. Matthew .10. 
Mat. 10.  Be ye wise as serpents, and simple as Doves, beware of men: how much more than aught we to take heed of devils? Christ prophesieth in the 24. of Matthew, 
Matth. ●4.  that many false teachers shall come in the latter days, and shall show strange miracles to confirm their errors, and therefore he commandeth the faithful, to be heedful and circumspect, and not without cause he addeth: Behold I have told you before. saint Paul to the Galathians the first Chapter, saith in great eanest unto them, that if an Angel come from Heaven, and preach unto them any other Gospel, he should be accursed. Even so, if at this time spirits appear, and do utter any thing repugnant to the Doctrine of the Apostles and Prophets, they are to be rejected. The Apostle in his first Epistle and fourth Chapter to Timothy, doth prophecy of false teachers which should come, 
1. Timo. 4.  and saith, the spirit speaketh evidently, that in the latter times some shall depart from the faith, and shall give heed unto spirits of error and doctrines of Devils, which speak lies through hypocrisy, and have their consciences burned with an hot iron, forbidding to marry, and commanding to abstain from meats which God hath created to be received with giving thanks of them which believe, and know the truth. etc. By the word (spirit) are understood false teachers, which vaunt themselves of the spirit of God: But what cause is there, why it may not be understood of such wandering spirits, which have induced men to take in hand many things? In the second Epistle to the Thessalonians, and the second Chapter, when certain affirmed the latter day to be present at hand, 
2. Thes. 2.  Paul foretelleth them, that there shall be a defection, and that Antichrist shall first come, saying: Now we beseech you brethren by the coming of our Lord jesus christ, by our assembling unto him, that ye be not suddenly moved from your intent, nor troubled, neither by spirit, nor by word, nor by letter as it were from us, as though the day of Christ were at hand. Let no man deceive you by any means. etc. Which words truly in my judgement may also be very aptly understood of those wandering spirits. Saint john saith in his first Epistle and fourth chapter: 
1. john. 4.  Dearly beloved, believe not every spirit, but try the spirits whether they are of God: for many false Prophets are go out into the world. Hereby shall ye know the spirit of God. Every spirit that confesseth that jesus Christ is come in the flesh, is of God, and every spirit which confesseth not, that jesus christ is come in the flesh, is not of God. etc. Here he speaketh not of spirits which falsely affirm themselves to be men's souls, but of those teachers which boast of themselves that they have the spirit of God. But in case we must not believe them being alive, much less aught we to credit them when they are dead. And albeit that neither christ nor his Apostles, had so diligently given us warning, not to suffer ourselves to be seduced with miracles, and with the talk of spirits, yet notwithstanding, daily experience teacheth us to be circumspect and wary in these cases. For as soon as false teachers see that they have no testimony of Scripture to defend themselves withal, by and by they turn themselves to spirits and visions, whereby they may confirm their Doctrine, which thing hath opened a large window to many errors. To what inconvenience Ambition, covetounesse, & envy hath brought many of the clergy, it is both well known by many examples, and it hath also as it were by the way been before declared. Have not the orders of Monks strived amongst themselves for the pre-eminence? have not they invented new miracles, have they not counterfeited Gods, Pilgrimages, Saints & spirits? 
The holy Virgin did not by and by believe the appearing of the Angel.  The holy Virgin is a famous & notable example that we should not rashly believe every spirit. For at what time the Angel Gabriel appeared unto her in a visible shape, & saluted her, showing her before of the Incarnation of the Son of God, she thought with herself, what manner of salutation that should be, how this thing could come to pass, seeing she had known no man. Then at the last being informed of the means by the Angel, she said: Behold the handmaid of the Lord, be it unto me according to thy word. Why then should we believe every spirit, especially those which teach things quite contrary to the word of God.   

CHAP. IX. After what sort the faithful in the primitive Church, used themselves when they met with spirits.  
I Have declared out of the word of God, how good and godly men aught to behave themselves, when soever any spirits appear unto them. And truly the ancient Christians behaved themselves after this sort. For they were courageous & without fear, they gave themselves to godliness, and all good works, they diligently avoided all things which were displeasing unto God: and they were also very circumspect, not to attribute too much unto spirits and visions.  

The sign of the Crosse. Tertullian.  It was a common custom amongst them, to bless themselves with the sign of the Cross, when they met with these things, which many also use at this day. Tertullian writeth in his book De corona militis, that the ancient Christians did many times mark their foreheads with the sign of the Crosse. S. Hierom exhorteth Demetriades, that he often cross his forehead, 
Hierom.  lest that the destroyer of Egypt find any place therein. Origen also, Epiphanius, Chrisostome, 
Origen. etc. Athanasius.  and Augustine, writ many things of the virtue of the holy Crosse. S. Athanasius writeth in his book de Humanitate verbi, eiusque corporali adventu fol. 67. In times past (saith he) the devils by vain shows, and mockery, ensnared men, abiding sometimes in wells, sometime in rivers, in stones, and woods, and so by crafty deceits, brought unwise men into sottishness. But now since God's word hath appeared unto us, such sights and vain fantasies have surceased. Fol. 56. and .72. and in other places also he handleth the same matter.  
Lanctantius writeth of the same in his fourth book Divinarum Institutionum 26. chapter, and also throughout the 27. Chapter. He saith that the devil can have no access unto those, nor any ways hurt them, which sign their foreheads with the cross. He addeth moreover, that the Christians used this ceremony in old time, in casting out devils and healing diseases  
Not for that they ascribed such efficacy and force to the external sign of the cross, 
Whether the bore sign of the Cross have any force  (for that were superstitious) but unto the cross, that is, to the merits of christ, whose worthiness and excellency they called withal to their remembrance. Touching the holy Apostles, or Apostolic Churches, we read not, that they ever used the sign of the cross, in expelling devils, in curing diseases, or in any other thing. God spared the jews in Egypt, which marked the door posts with the blood of the Lamb: not that lambs blood is able to deliver men from death, but it was a figure of the blood and passion of Christ jesus. And the jews sprinkled not blood of their own good devotion, as they term it, but by the commandment of God. The holy fathers by the ceremony that they signed themselves with the cross, ment to testify their confidence in the cross, that is, in the death of Christ jesus, which abandoneth all evil and mischief. The devil never a whit fears the cross, wherewith we sign ourselves, nor yet those pieces & fragments of Christ's cross, which are showed for relics, but he trembleth at the power and force of Chrystes death, by the which he was conquered and overthrown. If any man attribute too much unto ceremonies, he cannot be excused from superstition, which worthily deserveth blame:  
We read more in the ancient writers, that they used exorcisms, 
Conjurations against devils.  or conjurations in the primitive Church against Devils.  
You may read in Tertullian in his book De anima, that unclean spirits have often times deceived men, 
Tertullian▪  have taken on them the persons of others, and have feigned themselves to be the souls of dead men, that men should not believe that all souls descended into Hell (what is to be understood by the word Hell, I have showed before) and so to bring the belief of the latter judgement of the resurrection of the dead, into doubt and question.  
Moreover, we read that the old Fathers have cast Devils out of men, and out of such places wherein by their rumbling, they have put many in horrible fear. Such an history of S. john is in Abdias Babylonius, for the holy Apostles, and many godly men after them, were endued with this grace from God, that they could cast out unclean spirits: which gift continued a long season in the Church, to the great profit of the faithful, but afterwards it ceased as other miracles did also. It maketh unto this purpose, that Tertullian writeth his Apologetico fol. 858. and 159.  
Thus we have sufficiently seen after what sort the holy fathers and ancient christians behaved themselves when any spirits appeared unto them.   

CHAP. X. That sundry kinds of superstition have crept in, where by men have attempted to drive away spirits.  
IN process of time, Superstitions increased more and more. Paul complaineth, that in his time Antichrist began to practise his mystery of iniquity, 
2. Thes. 2.  and that many opinions and sects began to spring up. Saint john writeth that in his time, 
1. john. 4.  there were many Antichrists. What marvel is it then, if afterwards, yea and that very quickly divers errors croape into the Church, and multiplied exceedingly?  
saint Augustine in his 22. book De civitate Dei, 
Augustine.  and eight Chapter, after that he had recited certain miracles, which were therefore showed that men might believe in christ, he seateth forth this history. Hesperius a man of good worship and calling amongst us, hath a piece of land in the territory of Fussalum called Cubedi, in the which perceiving by the languishing of his cattle and servants, that his house was infected with the force and rage of evil spirits, he desired our fellow Priests, (I being then absent,) that some one of them would take the pains to go thither, that the spirit by his good prayers might give place: one of them went thither, and there offered the sacrifice of the body of christ, praying very earnestly, that the same disquieting of spirits might cease, and by and by God had compassion, and it ceased. He had given him of a friend of his, some part of holy land brought from Jerusalem, where christ being buried, rose again the third day: that earth he hung up in his chamber, lest any evil might hap unto him. But when his house was delivered from that trouble, he devised with himself what he might do with the said earth, which for reverence sake, he would not keep any longer in his chamber. etc. Hereby it is manifest, that superstition began immediately, and (as it happeneth always) grew bigger with great increase, as if one should roll forth snow clodded together, or as when huge lumps of snow begin to fall down from the Alpss▪ all things on every side are filled with snow. Shortly after men began to pray, and offer sacrifice for dead men's souls, yea and that with a good intention, as it may evidently appear in many of the ancient fathers.  
Afterwards when Bishops & parish Priests, did not only not correct old superstitions, but also upon a good meaning increase them, at the last they grew to an infinite number. For when spirits appeared, men called not upon God through christ only, but also upon Saints, forgetting that which Saint Paul saith to the Romans the tenth. (For I will let pass at this time all other arguments,) how shall they call upon him in whom they have not believed? The Papists themselves cannot deny, but that we must believe only in God, and therefore he only is to be worshipped through his Son.  

The ave Marie i● no prayer  Some writ that it is a sovereign remedy to drive away devils, if we pray ave Maria. Where by the way it is to be noted, that the same salutation of the Angel is no prayer, but only a greeting, and historical narration, to wit, how the Archangel Gabriel told the Virgin Marie before of the Incarnation of Chryst. But I pray thee weigh the sense of the words, and whether thou will't or not, thou must needs say that these words contain in them neither ask, nor thanksgiving, which are the parts of prayer. When the Angel came unto her, he saluted her saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i salve, that is, God speed, or rejoice (for as Festus saith, the Greek and the Latin word have one signification.) Then he addeth further, full of grace, which is to be understood passively, as they term it in the schools) for because God bestowed his grace upon her: for so the Angel himself expoundeth it, when he saith afterwards, that she had found grace, that is, that God is merciful and loving towards her. Those words may not be so understood, as if she were the fountain of grace (as some have expounded it) and that she hath grace of herself, and bestoweth it upon such as call upon her, or speak unto her with the salutation of the Angel. For neither the Greek word, nor any other places of the Scriptures admit this sense. The Apostle saith to the Ephesians the first chapter, that God hath made us his faithful servants dear by his grace through his beloved, 
Epes. 1.  that is, through jesus Christ. In the which saying, the same word is put, which the Angel used in saluting the holy virgin. It is written in the first chapter of saint john's Gospel in plain words, that john baptist bore witness of Christ with a loud voice, and said, 
john. ●.  that we all have received of his fullness, grace for grace. For the law was given by Moses, but grace and truth sprung up by Christ. Many other such places I omit for brevities sake. The virgin Mary herself says, the Lord hath done marvelous things unto me. She setteth forth the grace of God, given unto her from God, without any of her deserts. For he never bestowed greater grace on any woman. And there is a very great difference between him that conferreth grace, and them which receive or obtain grace. Grace is only to be sought at his hands, who giveth grace, and not of them which themselves receive grace. A few years past, all men besought the virgin for help, hoping for more grace and secure of her than of Christ himself. The Angel addeth further: Blessed art thou amongst women, that is, God hath conferred more grace unto thee, than unto any other woman. The words which are joined hereunto, Blessed is the fruit of thy womb, are not the words of the Angel, but of her cousin Elizabeth, who also saluted her. Unto these words some religious men added, jesus Christ amen. Therefore the Angel uttered not all those words of the ave Marie (as it may manifestly be gathered out of the very text of Saint Luke chapter .1.) not because we deny these words to be good and holy, for the text says of Elizabeth, that she was full of the holy ghost: but that which the Angel spoke not, is not to be attributed unto her. You shall not find in any allowed authors that in the time of the apostles and many days after, this greeting was accounted as a prayer, or that any godly men did salute, and call upon the holy virgin. Which thing I writ not, because I would bereave the holy Virgin of her honour, but lest that against her will, we give her that honour which is only due to God the Father, and to his son jesus Christ. For he is our only mediator and redeemer. 1. Timoth. 2. 
1. Timo. 2.  Otherwise the ave Marie, and other such places of holy Scripture full of consolation and comfort, touching the humanity of Christ, his punishment, death, and merits are to be often read, and diligently considered: neither are the Scriptures to be pulled out of the hands of the lay people, in which they may see all these things with their own eyes. In deed I deny not but Spirits have many times vanished away upon the saying of ave Marie, but it was so done, that men might thereby be confirmed in their superstition.  
But these men proceeding further, did conjure or consecrated water with certain peculiar ceremonies, 
Holy water.  and kept it in vessels in their churches, houses, and elsewhere: amongst many other virtues, ascribing this force unto it, that it chaseth away spirits and vain sights. They also consecrated salt, and taught, that whether soever it were cast, it drove away spirits, and all deceits of the devil, yea and the devil himself also. Moreover, they conjured with certain ceremonies and words, candles, palm, herbs, and other creatures, to drive away fantasies (as they term them.) They laid these and such like things, as also the relics of Saints, in those places whereas Spirits had been seen or herded. They also bear men in hand, that great bells and sancebelles by their noise frayed spirits out of the air. All these things are found more at large in the Papists books which are written of the consecration of such things, and are publicly extant. If bells be rung on S. john's day, or S. Agathes day, they say it is a most excellent remedy against spirits. Some used to burn a bundle of consecrated herbs, that with the smoke thereof they might thase away devils. Many have their peculiar and strange blessings against spirits. There have been also many holy rites instituted by the commandment of wandering souls, as Masses for the dead, vigils, prayers, and twelve months' minds: as though the souls of godly men, being delivered from all trouble, were not immediately translated into eternal rest. And it is also plain by reding the Poets and Historiographers, that the Gentiles had their sacrifices for the dead, as their rites called Novendialia, which were observed the ninth day, and their yearly feasts. etc. Howbeit those counterfeit ghosts craved nothing so earnestly, as that many Masses might be song for their sakes, for they bore men in hand, that those had great and marvelous force to redeem them out of Purgatory.  
john Tritenhemius writeth in his Chronicles of the Monastery of Hirsgavium, about the year of our Lord 1098. Henricus the fourth then being Emperor, that at such time as the order of the Cistertians first began, 
The order of Cistertians.  there appeared many days and nights, not far from the city of Worms, great troops of horsemen and footmen, as if they were now going forth to battle, running now here & now there in troops, & that about ix of the clock at night they returned again to the hill near at hand, out of the which they used to come forth. At last a certain monk of the abbey of Limpurge which stood not far from the hill whence they issued associating certain other unto him, came on a certain night to the place of the hill, & blessing himself with the sign of the holy cross, adjured them in the name of the holy and unseparable Trinity, as they came out of the hill, to declare unto him who they were: unto whom one of the company made answer: we are (quoth he) no vain things, neither yet living soldiers, but the souls of earthly men, serving in this world under our prince, who not long since was slain in this place. The armour, furniture, & horses which were unto us instruments of sin while we lived, are even now after our death, certain signs and tokens of torments. Whatsoever you see about us, is all fiery unto us, although you nothing discern our fire. When the Monks inquired whether they might be helped by men, the spirit answered: we may (says he) be helped by fasting and prayers: but chief by the oblation of the body and blood of Christ, which thing we beseech you to do for us. As soon as he had so said, all the whole rout of spirits cried three times with one voice: pray for us, pray for us, pray for us. And suddenly withal, they seemed to be all resolved into fire, yea and the hill itself, as if it had been on fire ●ast forth as it were a great crashing and rushing of trees. They had in Churches a peculiar order of them whom they called Exorcists, or conjurers, whose duty was to conjure and drive away Devils, 
Exorcists.  but they were not so endued with that gift, as the ancient Christians were, and therefore they did but vaunt and boast of themselves.  
Afterwards certain Monks and priests well seen in Magical sciences (for they were never without such trim men) took upon them to conjure and drive away evil spirits out of houses into woods & desert places. They wrought marvelous & strange things, and they said that a spirit in the name of saints, and by the virtue of their conjuring and characters, was constrained to give place whether he would or not. In deed the Devil giveth place, but he doth it as enemies do, which by flying choose a more fit place to fight in, or more apt to ambush themselves. That which Satan doth, he doth it willingly and of his own accord, that he might withdraw men from trusting in God only, and drive them headlong into Idolatry. Christ and his disciples cast out Devils, but they were loath and unwilling to depart. Moreover they used to hung saint john's Gospel about their necks, and carried about with them hallowed wax enclosed in a purse, which they call an Agnus Dei. There are certain books abroad, especially one written by jacobus de Clusa a Carthusian, concerning the appearing of souls separated from their bodies, wherein amongst other things we read, after what sort men should prepare themselves, when any Spirits appear, how they shall behave themselves in coming to them, in departing from them, in the place where they appear, and what questions are to be proposed unto them: touching which things I spoke before, in the second part of this book and second chapter, where if you list you may find them.  
I have herded men which have confessed themselves to have been so superstitious, that when the priest lifted up the host (as they call it) in saying mass, they would presently wipe their face with their hands, because they were persuaded, that it was good to stop all spirits from meeting with them in a visible form.  
But tell me I pray thee who soever thou art which dost so, by what places of scripture canst thou confirm those ceremonies? Where doth Christ and his disciples teach us to expel the Devil (which is a Spirit, and therefore without any body) by bodily things? show but one example, that they have cast forth the Devil by this way or means. If you bring out of the books of Toby, that the heart and liver of the fish being laid on the coals, drove away the Devil with the smell, we say that the same book is not accounted amongst the canonical scriptures: and moreover that the same Devil was rather vanquished by the prayers of Tobias and his wife, than by any fumigation. Did christ ordain the holy Supper to this end, that thereby Devils should be cast out? Albeit that an evil Spirit do fain to give place, because of these things, yet he bringeth to pass in the mean season, that Superstition is more deeply rooted in the hearts of men.   

CHAP. XI. That spirits are not to be driven away by cursing and banning.  
HEre I cannot overpass, that certain do vainly persuade themselves, that Spirits may easily be driven away with cursing & banning, for that (as they say) Spirits approach near unto such as pray, and do more eagerly disturb and vex them. Our Lord jesus christ who can best tell how we should fight against the craft and subtlety of the Devil, teacheth us in many places to pray continually, he biddeth us to pray in the Lord's prayer, that we may be delivered from evil, calling Satan by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Evil itself, because he excels therein. Nothing can be more acceptable and pleasing to the Devil, than when any man useth cursing and banning. He feyneth that he is hereby driven away, but in the mean season he creepeth invisibly into their bosoms. If you list you may drive away the Devil, in saying that he hath no place with you, but his place is in Hell, and that he hath nothing to do with those which put their only trust and confidence in Christ jesus. For in the eight chapter to the Romans in the beginning, 
Roma. 8.  it is said: Now there is no condemnation unto them, that are grafted in Christ jesus, who walk not according to the flesh, but according to the spirit. A man may command the devil to depart from him without any cursing or banning. And that is also to be blamed that certain wicked and rash men talk very beastly, and filthily with spirits, if they appear at any time unto them.  
Some others, when spirits appear unto them, will by and by set on them, & drive them away with naked swords: and sometimes throw them out of the windows, not considering with themselves, that spirits are nothing hurt with weapons. In the Graecian histories we read, that a certain Lacedaemonian passing by a sepulchre in the night season, when a spirit seemed to appear unto him, ran towards it thinking to run it through with his spear: saying: whether fliest thou O thou soul which shalt twice die? Surely it is praise worthy when a man me●ing with a spirit is not afraid, but yet boldness and rashness can not be commended. If thy enemy, albeit he be very weak be not to be despised, much less aught an enemy so mighty & so crafty, to be neglected. There have been some who when they would have stricken a Spirit with their sword, have thought they have stricken the featherbed, the Devil so mocked them. Others supposing they had thrown a spirit out of the window, by and by thought they herded shingles falling and rattling amongst the trees.  
It is reported that there have been some, who supposing with their weapons to hurt spirits, have wounded themselves, for their arms and other members of their body have never served them after. We must not use a material sword against spirits and vain shows (for it profiteth nothing) but we must use the sword of the Spirit. They which will strike spirits and ghosts with a sword, in deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, fight with their own shadow. In the book of job the devil is signified by Leviathan, which careth not for the spear, for he appeareth in divers shapes, & can not be put to flight with pikes. The devil is a spirit, he hath not bones & flesh, but he only taketh on him a shape for a time. But in case spirits which have bodies do wander (that is, conjurers, priests, whores & whoremongers, which feign themselves to be spirits▪) there can be no better conjuration invented than to bang than well with a cudgel. For thou shalt not so much prevail with this kind of devils with words as with stripes.  
Hitherto I have showed how they aught to behave themselves which meet with spirits. As touching them which never herded or saw any thing (for there be many which never chanced on such things) let them be thankful unto God for so great a benefit, let them not be rash and bold, nor desirous to see such things, but rather let them pray unto God for them which are vexed with such evils. Let them not do, as they many times use which were never greatly sick: for they feel not other men's griefs, and therefore they think they are little sick, or that they counterfeit their sickness, until such time as they themselves fall into some great and dangerous disease: even so God can 'cause them to see spirits, which never saw any before, that afterwards they may be the more touched with other men's griefs, and diligently pray for them.   

CHAP. XII. After what sort we aught to behave ourselves, when we hear strange cracks, or when other forewarnings happen.  
BUt now as concerning other matters, as in case any strange cracks and noises be herded, or any rare and marvelous things happen before the alteration of kingdoms (which we spoke of before) what shall we then do? Surely we must not attribute too much unto such things, for they sometimes yea and most commonly chance by the disobeyed of the devil, who hath a great pleasure to have men muse night and day on such matters, and to imagine before their eyes and minds many horrible things, that thereby they may fall into some grievous sickness, and never be at rest. When such things happen in deed, they aught to put us in mind, that we casting from us all these things which displease God, should wholly consecrated ourselves unto God, and so frame ourselves, that at what hour soever he come, and please to call us out of this life, we should be ready for him even as he himself teacheth us, and also endure patiently all unfortunate chances, how many soever happen unto us, knowing that they come not by chance, but by the providence of God.  
Plutarch, albeit he be an Heathen writer, is of a sound judgement (as me seemeth) concerning Monsters and wonders. For writing of Alexander the great, 
Plutarches Christian opinion.  in his book De vitis he saith, that there happened certain prognostications before his death, which sometimes Alexander ●ared not for, but contemned them, and contrariwise sometimes he took small and trifling things, as signs of evil luck.  
He addeth further how dangerous a thing it is, to despise tokens and signs sent from God unto men, and on the other side, how pernicious and hurtful it is to be afraid of every trifle, for as in all other things, so is there a measure to be observed herein. The same opinion is he of, touching other wonders and miracles. For you may read in the life of Camillus, that when he being Captain, had taken and destroyed the Veians, he made a solemn vow, to translate the Image of juno unto Rome. And therefore he commanded certain men to take up the Image: he offered sacrifice unto the Goddess, and besought her that she would vouchsafe to follow him, and to be favourable unto the Romans, as other Gods were which now dwelled at Rome. The Image made him answer that she would go with him. He also writeth that those men which noted and recorded these things, report other such strange matters, as that Images did sweated, that they gave great groans, that they turned away their faces, or hanged down their heads: he saith, that men which lived before his time, gathered many such examples together, and that he himself hath herded many marvelous things of men living in his time, which were not by and by to be neglected and contemned: and yet man's infirmity is such, that it cannot attribute either too much or to little, unto those things without great danger, for men observe no measure, but are either too superstitious and attribute over much to such matters, or else do utterly reject and contemn them. And therefore the safest way is, to be advised and to keep a mean in such affairs. 
Valerius Maximus.  Valerius Maximus confesseth in his first book, that the very Gentiles themselves had many miracles and wonders happening among them in great suspicion, and that not without just cause. True wonders aught to stir us up from sleep. A courageous horse goeth well enough of his own accord, and yet if you do but make sign unto him with a wand, or put spur unto him, he will be more readier & quicker. Even so must we go in the way that leadeth unto Heaven so long as we live, but in case we see any foretokens, or some great alteration sleme to hung over us, we aught to be the more stirred up, to give ourselves to prayer, and to exercise godliness. The Gentiles if at any time such forewarnings were showed unto them from Heaven, did institute certain solemn prayers and processions to pacify their Gods: how much rather ought all Christian Princes and Magistrates, Doctoures and Preachers of our time, to bend themselves wholly herein, when so ever plagues hung over our heads, that all men generally and particularly show forth true repentance?  

The conclusion.  Hitherto (I trust) we have sufficiently showed what we may think, concerning visions and appearing of spirits, and other strange things which have great affinity and likeness unto them. And that in times past, Doctors written and taught far otherwise concerning them than the very truth itself was, we have also showed the causes thereof. It might be also declared in many words, that the like hath happened in other points of Christian doctrine, yea and many excellent learned and godly men, have at large opened the same in their books which are now extant concerning such matters.  
And that I may conclude this my book, I shall beseech all those, for the glory of God, that shall happen to read it, that in case they think I have strayed from the rule of the word of God, they would freely and friendly admonish me thereof, but if they know it be agreeable to the word of God (as I trust it is) that then they suffer not themselves to be ruled and mocked of juggling Monks and Priests, but rather give God thanks for that great and unspeakable benefit, whereby he doth daily deliver them out of great errors and fears, and doth continually more and more bring his truth to light: le● them not so loose the reigns to their affections, that they reject the truth which they have once acknowledged.  
The Senate and people of Rome as stories witness, granted liberty to the people of Cappadocia, when the stock and issue of their Kings was utterly extinct, to be free, and Lords of themselves for ever after. But the Nobility consulting on the matter, refusing liberty which they could in no wise digest, desired to have a King. The Romans wondering hereat, gave them leave to choose whom they would to be their King. Let not us be such fools, but rather let us embrace the liberty of our souls, which God doth daily offer unto us by his word.  
Many Noble nations fight courageously, have put themselves in present danger of life, to obtain and keep this sweet external liberty. How much more aught we Christians to fight against the subtlety and deceit of the Devil, lest the liberty of our souls, which is much more precious than the other, should be oppressed by divers errors and superstitions.  
Men setting in darkness, desire the light very earnestly. Let not us therefore cast away light freely offered unto us by God in his Scriptures. We have nothing here in earth more dear unto us, than the liberty of our souls and consciences. Let us not then (as Paul saith,) with hol●● truth in unrighteousness, let every man of what age soever he be, weigh with himself how frail and brittle this life is which God hath given unto us, and that we must departed from hence, sooner than we think for, and tender an account to the just judge, of our faith, w●rdes, and deeds.  
Glory and praise be unto Almighty God for ever and ever, and I beseech him to vouchsafe to stretch forth his hand, to deliver all such as are still entangled in superstition and errors, and to grant those whom he hath delivered his Heavenly grace, that they be always thankful for so great a benefit, lest they be wrapped again in the same mischief.   
FINIS.   

¶ Imprinted at London, by Richard Watkins. Anno. 1572.