Christes witnesses shuld very wel vnderstand that both the Law the Prophets do bear record vnto our Sauiour Chryst that he shuld die for the world come again in the latter day to raise vp the dead bodies to glorifie them to carrie theÌ„ with him into eternal blisse And for this cause God wold haue these two excellent Prophets séene of the Apostles Lazarus soule did not only appeare but he came againe both in bodie soule as Iohn 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 Sauiour Christ the Apostles in auncient time the Prophets haue raysed from the dead You shal neuer read that either Lazarus or any other haue told wher they were while they were deade or what kynde of being there is in the other world for these things are not to be learned and knowen of the dead but out of the word of God. The like may be said to that which is in the 27. chap. of S. Matthew that when Christ suffered on the Crosse the graues wer opened afterwards on the day of his resurrection many dead bodies did arise appeared to many at Hierusalem The soules of the dead did not only appeare neither did they warne the liuing or coÌ„maund them to do this or that for the deads sake to wit either to pray for theÌ„ or to go on pilgrimage to saints c. But the dead with their souls bodies togither came into the earth for héerby god would shew that he by his death hath ouercom destroyed death to the faithful that at the last day their soules bodies shall be knit togither and liue with God for euer Now what thâ—se holy men were that rose again whether they remained any time in this present life or died again or went with Christ into heauen loke the iudgement of S. Augustine in his .99 Epist. to Euodius his 3. booke De mirabilibus scrip ca. 13. To these we may ioyn that which Ruffinus writeth in his ecclesiastical historie .1 boke 5. chap. and which Socrates repeteth in his first boke 12. chap. touching Spiridion byshop of Cyprus He had a daughter called Irene with whoÌ„ a certaine friend of hirs left gorgeous apparel she being more wary than néeded hyd it in the ground within a while died Not long after coÌ„meth this man that owed the apparel hearing say the maideÌ„ was dead goeth to hir father whom somtimes he accuseth somtimes intreateth The old father supposing this maÌ„s losse to be his own calamitie coÌ„meth to his daughters graue ther calleth vpoÌ„ god beseching him that he would shew him before the time the resurrection which is promised And his hope was in vaine for the virgin being reuiued apeared to hir father shewed the place wher she had hid the aparel so departed again I will not deny this thing to be true For the like historie hath Augustine in his 137. epist. A certain yong man which had an euil name accused Boniface Augustines priest that he inticed him to filthinesse Now wheÌ„ the matter could neither be proued nor disproued by sufficient resons both of them were bid to goe to the graue of one Felix a Martyr that by a miracle the truth might be known They had not bin sent vnlesse before this time also some secrete matters had bin knowne by this meanes it may be well answeared that they were good or rather euill Angels which did appeare CHAP. XI VVhether the holy Apostles thought they savve a mans Soule vvhen Chryst sodenly appeared vnto them after his Resurrection WE reade in the 24. Chapter of S. Lukes Gospell that two Disciples which returned from Emaus to Hierusalem tolde the Apostles that they had séene Chryst aliue againe and whyles they yet spake the Lord stoode in the myddest of them and sayd vnto them peace be vnto you but they being amased and afrayd thought they sawe a spirit c. Out of this some go about to proue that the Apostles beléeued that spirits or soules did walke and appeare vnto men and that they themselues did thinke they sawe the spirite of Chryst as certaine of the olde Wryters doe expounde it or else some other mannes spirit This Argument may be answered two wayes First if they thought they sawe a Soule they thought a mysse But they were no lesse deceyued with the common sorte nowe than when they thought Chryst would rayse vppe an outward and earthly kingdome in which they shoulde be chiefe Secondly it may be that they supposed they sawe an euil or good Angell for there are more kyndes of spirites than one There is a spirit that created al thyngs to wit God the Father the Sonne and the Holie Ghost Agayne there be spirites that be created as good and euill Angels as also the soules of men which eyther are in the body or by death seuered from the body and abyde either in euerlasting lyfe or in eternal damnation As touching the state of Soules in Purgatorie where they are prepared to the Heauenly iourney and of Limbus puerorum there is nothing extant in holie Scripture It is manifest in scripture that God appeared vnto the holy patriarches to the prophets to kings and others in diuers visions and formes and that he shewed hym selfe vnto them and spake with them Iacob sawe a ladder reache from the earth vp to Heauen and God leaning on it Isaias sawe the Lord sitting vppon an high throne Daniell sawe an olde maÌ„ sitting and his sonne comming vnto him and receyuing all power of him TertulliaÌ„ and other holy fathers do teache that the sonne of God which at the appointed time shoulde take vppon him humaine fleshe didde appeare vnto the Patriarches in an angelicall shape When Iohn Baptist did baptise our sauioure in Iordan the Holy ghost was séene in the shape of a doue The holy scriptures in many places do testifie that good Angells haue oftentimes appeared to Gods ministers That euill spirits are often séene and that at this day they shewe themselues in diuers formes to inchaunters and coniurers and to other men also as well godly as wicked both histories and daily experience doth witnesse Truely we reade not that soules haue appered on this fashion By these we may easly gather that the Apostles when they thought they sawe a spirit did not beléeue they sawe a soule Could they not thinke I pray you they sawe an euill spirit Or rather that they sawe a good spirit or a good angel For it may be shewed by many examples that euen the faithfull haue bin troubled and feared at the appearing of good Angels In the eyght and tenth chapter of Daniel we read that the Prophet fel into a sicknesse at the sight of Angels The virgin Mary hirselfe was afrayde when she sawe the Angell Gabriel So was Zachary the priest
written thys my treatise in the vulgar tong and now bicause I trust it shal be also profitable to other men I haue translated it into latine adding certayne things thereto This my booke which I haue with greate laboure and study gathered out of many mens writings I present and offer vnto you most noble consul according to the ancient fashion and custome not for that I suppose you haue any néed of my teaching touching these things which are herein haÌ„dled For I am not ignoraunt vnder what teachers you haue attained vnto true learning and how you haue and do continually reade ouer sundry good authors with perfecte knowledge in many tongs But partely that I might purchase credite and authoritie vnto this my booke with those men vnto whome your goodnesse godlines and constancie whche you haue alwayes hitherto euermore shewed and yet do shewe in setting foorth true religion and mainteyning good lawes is throughly knowen and partly that I might shewe my selfe in some respecte thaÌ„kfull vnto you For your honour hath bestowed many benefits on me whom you only knowe by sight and vppon other ministers of the Church wherby ye haue so bouÌ„d me vnto you that I shall neuer be able to make any recoÌ„pence Wherefore I most earnestly beséech you not to refuse this signe and token of my good will be it neuer so simple but rather to voutchsafe when ye haue leisure from the laboure and toile of the common welth to reade ouer this my booke for I haue good hope it will not séeme vnpleasaunt vnto you and others in the reading as well for the playne order I vse therin as also for the sundry and manyfold histories in it recited Almightie God who hath so blessed you with his heauenly gifts that for them albeit very yong you haue aâ—pired vnto the highest degrée in your noble citie and dominioÌ„ of Berna voutchesafe to preserue you in health and increase and multiply his good gifts in you My Lords and brethreÌ„ the ministers of Tigurine and also your olde coÌ„panion master George Grebelius that excellent man in lerning vertue and nobilitie hartily salute your Lordship From Tigurine in the month of Ianuary the yeare of Christs Natiuitie 1570. A TABLE OF the Chapters of the three principall partes touchyng Spirites walking by nyght Of the fyrste parte COncerning certain words which are often vsed in this Treatise of Spirites and diuers other diuinations of things to come Chapter 1. Folio 1. Melancholike persones and madde men imagining things whiche in very deede are not Chapter 2. Folio 9. Fearefull menne imagine that they see and heare straunge things Chapter 3. Fol. 14. Men whiche are dull of seing and hearing imagine many things which in very dede are not so Chapter 4. Fol. 16. Many are so feared by other menne that they suppose they haue heard or seene Spirites Chapter 5. Fol. 21. Priests and Monkes fayned themselues to be Spirites also howe Mundus vnder this coloure defiled Paulina and Tyrannus abused many noble and honest matrons Cha. 6. Fo. 23. Timotheus Aelurus counterfeating himselfe to bee an Angell obteyned a Bishoprike foure Monks of the order of prechers made many vayn apparitions at Berna Cha. 7. Fol. 28. Of a counterfaite and deceyuing spirite at Orleaunce in Fraunce Chapter 8. Fol. 37. Of a certâ—ine parish priest at Clauenna which fayned him selfe to be our Lady and of an other that counterfaited himself to be a Soule as also of a certayne disguised Jesuite Fryer Chapter 9. Fol â–ª 41. That it is no maruell if vayne sights haue ben in olde tyme neyther yet that it is to be maruelled at yf there be any at this day Chapter 10. Fol. 45. That manye naturall thyngs are taken to bee ghostes Chapter 11. Fol 49. A proofe out of the Gentiles histories that ghostes doe oftentymes appeare Chapter 12. Fol. 53. A proofe oute of the histories of the auncient Churche and of the writings of holy Fathers that there are walking Spirites Chapter 13. Fol. 62. That in the Bookes set foorth by Monkes are many ridiculous and vaine apparitions Chapter 14. Fol. 65 A profe by other sufficient writers that Spirits do sometime appeare Chapter 15. Fol. 68. Daily experience teacheth vs that Spirites do appeare to men Chapter 16. Fol. 7â— That there happen straunge wonders and prognostications and that sodayne noises and cracks and suche like are hard before the death of men before battaile and before some notable altâ—rations and chaunges Chapter â–ª 17. Fol. 77. It is proued by testimonies of holy scripture that Spirits are sometime seene and heard and that other strange matters doâ— often chaunce Chapter 18. Fol. 85 To whome when where and after what sort Spirits do appeare and what they do worke Chapter 19. Fol. 88. The Chapters of the second parte The opinion or beleefe of the Gentiles Iewes and Turkes concerning the estate of soules seperated from their bodies Chapter 1. Fol. 92. The Papists doctrine touching the soules of dead men and the appearing of them Chapter 2. Fol. 102. What hath followed this doctrine of the Papists concerning the appering of mens soules Chapter 3. Fol. 110. Testimonies out of the word of God that neither the soules of the faithfull nor of infidels do walke vppon the earth after they are once parted from their bodies Chapter 4. Fol. 114. Testimonies of the auncient Fathers that dead mens soules parted from their bodies doe not wander here vppon earthe Chapter 5. 116 A confutation of those mennes arguments or reasons which affirme that dead mens soules doo appeare And first that is answeared whiche certaine doo alleage to wit that God is omnipotent and therfore that he can worke contrary to the ordinarie course of nature Chapter 6. Fol. 123. That the true Samuell did not appeare to the witche in Endor Chapter 7. Fol. 127. A confutation of their arguments which would haue Samuell himselfe to appeare Chapter 8. Fol. 133. Whether the Diuell haue power to appeare vnder the shape of a faithfull man Chapter 9. Fol. 140. Moses and Elias appeared in the Mount vnto Chryst our Lorde many haue ben raysed from the dead both in body and soule and therfore soules after they are departed may returne on earth againe Chapter 10. Fol. 145. Whether the holy Apostles thought they sawe a mans soule when Chryste sodeynlye appeared vnto them after his Resurrection Chapter 11. Fol. 148. Concerning the holy Fathers Councels Bishops and coÌ„mon people which say that soules do visibly appeare Cha. 12. Fo. 151. Whether soules do returne agayne out of Purgatorie and the place which they call Limbus puerorum Cha. 13. Fol. 155. What those things are whiche men see and heare and firste that good angels 〈◊〉 sometimes appeare Chap. 14. Fol. 159. That sometymes yea and for the moste part euill Angels doâ— appeare Chapter 15. Fol. 163. Of wondrous monsters and suche lyke Chap. 16. Fol. 164. That it is no harde thing for the diuell to appeare in diuers shapes and to bring
companie are so troubled in minde that they thinke their friends enimies and cannot tell in the world where they are and whether they go all the which commeth by feare Plutarche in his booke De sera numinis vindicta reporteth a maruellous and notable historie of one called Bessus who after he had murdered his father hid him selfe a long season But on a time as he went to supper espying a swalowes nest with his speare he thrust it downe and when those which supped togither with him misliked and abhorred his crueltie for we like not those men that trouble litle birdes and other beasts bicause we iudge them austerne and cruell he aunswered haue they not saith he falsly accused me a greate while crying out on me that I haue slayne and murdered my father Those which wer◠present being striken with greate admiration reported these his words to the king who immediatly caused hym to be tormented and examining the matter diligently at the last founde him giltie and punished him as a manquiller of his owne father Hereof ye may gather what fear◠can do the swalowes coulde not speake and yet he perswaded him selfe that they vpbrayed him with murdering his father Euen so many through feare imagine that they heare and sée many thinges whiche in deede are méer◠trifles Procopius in the beginning of the warres of Italie declareth that as Theodoricus sate at meate after he had put to death Boethius and Symmachus his sonne in lawe a fishes head being brought before him he sawe in it the countenance of Symmachus looking horribly which biting the nether lip with lowring eyes séemed to threaten him wherewith the King béeing sore abashed fell into a gréeuous sicknesse wherof he afterwards died Yea feare if it be vnmeasurable maketh vs to abhorre those things whiche otherwise should be comfortable vnto vs The apostles of our lorde Jesu Christ may be examples hereof Who in the night season being in greate daunger in the Sea when they sawe Christe walking on the water approching towards them wer maruelously appalled For they supposed they sawe a Spirit and cried out for feare But the Lorde came to deliuer them out of that present daunger wherein they were After his resurrection they were maruellously affrayde and as S. Luke saith they verily supposed they saw a Spirit when in deede he appeared vnto them in his owne body Therfore the lord comforteth hartneth them saying Behold my hands my féet for I am euē he hādle me and sée for a spirit hath not flesh and bones as ye sée I haue They through great ioy could not beleue it but maruelled at it Héere thou séest by feare it came to passe that the Disciples supposed the lord him self to haue ben a ghost And therefore no man ought to maruell if we hindered by feare mistake one man for an other and perswade our selues that we haue séene spirits whereas no suche were They whiche are of stout and hautie corage frée from all feare seldome tymes sée any spirits It is reported of the Scythiās a warlike natiō dwelling in mountaynes from whom it is thought the Turkes take their originall that they neuer sée any vayne sightes of spirits Authors write that Lions are not feared with any bugs for they are full of stomacke and deuoide of feare CHAP. IIII. Men vvhich are dull of seing and hearing imagine many things vvhich in very deed are not so THey which are weake of sight are many tymes in suche sorte deceyued that they beholde one man in stede of an other Poare blynded men whom the Gréekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which can not sée any thing except it be very néere their eyes as for the most parte students are which night and daye turne ouer their bookes are so muche deceiued in their sight that they are many times ashamed to vtter what they haue thought they haue séene And it standeth by naturall reason that an ore séemeth to be broken in the water and a tower foure cornered a farre off sheweth to be rounde Those whiche drinke wine immoderately in suche sorte that their eyes beginne to waxe dimme and stare out of their heads like hares whiche haue bene caried hanging on a staffe a mile or twaine sée things farre otherwise than sober men doe They suppose they sée two candles on the table whē there is but one desiring to reache the potte they put their hand amisse In Euripides tragedie named Bacchis Pentheus affirmeth that he séeth two sunnes and two cities of Thebes For his braines were maruellously distempered It is a common saying that if wine haue the victorie all things seeme to bée turned vpside downe trées to walke mountaines to be moued riuers to runne against the head c. Salomon exhorteth all men from dronkennesse in his prouerbes cap. 23. shewing what discommodities ensue therof and amongst other things he sayeth thus Thy eyes shall sée straunge to witt visions and maruellous apparitions For as timorous men imagin miraculous things euen so do dronken men who of purpose corrupt and spoile their sight And albeit God shew many wonders in the aire and in the earth to the ende he may stir men vp from idlenesse and bring them to true repentaunce yet notwithstanding we must thinke that dronken men which sit vp vntill midnight do often say they haue séene this or that vision they haue behold this or that wonder when as in déed they are vtterly deceyued For in case they had retourned home in due season and not ouercharged themselues with too much wine no suche thing had appeared vnto them For in dede their eyesight had not bin blinded Doth it not often come to passe that when men are once throughly warmed wyth wine they mistake one for another of whom they thought they were abused in worde or déede and violentlye flye on them with weapon The place before alleaged out of Salomon maye also bée vnderstood to thys purpose Thy eyes shall sée straunge to witte women to luste after them For experience teacheth vs that men being dronk assaie to rauishe matrones and maydens which béeing sober they would neuer once thinke vppon Wine immoderately taken is the nurse of rashe boldnesse and filthy lust Aristotle writeth that some menne through the féeblenesse of their sight beholding in the aire néere vnto them as it were in a glasse a certaine image of them selues suppose they see their owne angels or soules and so as the Prouerbe is they feare their owne shadowe Although men in obscure and darke places can sée nothing yet doo they not I pray you imagine they sée diuers kindes of shapes colors And we many times suppose those things which we sée to be farre otherwise than in déede they are It is well knowne a mans sight maye be so deceiued that he verily thinkes that one deuoureth a sword spitteth out money coales and suche like that one eateth breade and spitteth foorth meale
what he desireth so that hereby thou mayst be honored he comforted and thy faithfull people also holpen and succored In the name of the father the sonne and the holy ghost Amen Yet do they teache that a man may choose to vse this or some other forme of prayer and ceremonies bicause that without these spirites haue often appeared shewed what they required This doon we shold as they teach fall to questioning with them and say Thou spirite we beséech thée by Christ Iesus tell vs what thou art and if there be any amongst vs to whom thou wouldest gladly make answere name him or by some signe declare so much After this the question is to be moued eche man there presente being recited whether he wold aunswere vnto this or that man And if at the name of any hée speake or make a noyse al other demaunds remayning should be made vnto him As these and suche lyke What mans soule he is for what cause he is come and what he doth desire Whether he require any ayde by prayers and suffrages Whether by Massing or almes giuing he may be released Farther by how many Masses that may be compassed by iij. vj.x.xx.xxx c. Furthermore what maner of priests should say Masse for him Monks or secular Priests Then if he aske for any Fasting by what persons howe long and in what sorte he woulde haue it doone If he require almes déedes what almes déedes they should be how many and on what persons bestowed whether on him that lacketh harbour or that is diseased of the leprosie or on some other sort of people Furthermore by what signe it may be perfectly known that he is released and for what cause he was firste shut vp in Purgatorie And yet they hold that no curious vnprofitable or superstitious questiōs shold be demaūded of the spirit except he wold of his own accord reuele open them And that it wer best that sober persons shold thus questiō with him on som holyday before diner or in the night seson as is cōmōly accustomed And if the spirite will shewe no signe at that tyme the matter should be deferred vnto some other season vntill the spirite woulde shewe hymselfe agayne and yet that the crosse and holy water should be left there for that by the secret iudgement of God it was ordeyned that they shold appeare at certeine houres and to certeine persons and not vnto all men And farther they say that we néede not to feare that the spirit would do any bodily hurte vnto that persone vnto whome it doth appeare For if such a spirit would hurte any he might iustlie be suspected that he were no good spirit Moreouer popishe writers teache vs to discerne good spirits from euill by foure meanes First they say that if he be a good spirit he will at the beginning somewhat terrifie men but againe soone reuiue and comforte them So Gabriel with comfortable words did lifte vp the blessed virgin which before was sore troubled by this salutation They also alleage other examples Their second note is to discry them by their outward and visible shape For if they appeare vnder the forme of a Lyon beare dog tode serpent catte or blacke ghoste it may easly be gathered that it is an euill spirit And that on the other side good spirits do appeare vnder the shape of a doue a man a lambe or in the brightnesse and clere light of the sunne We must also consider whether the voice whiche we heare be swéete lowly sober sorowfull or otherwise terrible and full of reproch for so they terme it Thirdly we must note whether the spirit teache ought that doth varie from the doctrine of the apostles and other doctoures approued by the Churches censure or whether he vtter any thing that dothe dissent from the faith good maners and ceremonies of the church according to the canonicall rites or decrées of councels against the lawes of the holy Church of Rome Fourthly we must take diligent héede whether in hys words déeds and gestures he do shew forth any humilitie acknowledging or confessing of his sinnes punishments or whether we heare of him any groning wéeping complaint boasting threatning slaunder or blasphemie For as the begger doth reherse his owne miserie so likewyse doo good spirits that desire any helpe or deliuerance Other signes also they haue to trie the good angels from the bad but these are the chéefe Now touching the suffrages or ways of succour wherby soules are dispatched out of Purgatorie Popishe doctours appoynt foure meanes That is the healthfull offering of the sacrifice in the sacrament of the aultar almose giuing prayer fasting And vnder these membres they comprise al other as vowed pilgrimages visiting of churches helping of the poore and the furthering of Gods worship and glorie c. But aboue all they extoll their masse as a thing of greatest force to redéeme soules out of miserie of whose wonderfull effect and of the rest euen nowe recited by vs they alleage many straunge examples Of these things they moue many questions the whiche who so lust to sée let him search their bookes whiche haue bin written and published of this matter Neither only in their writings but in open pulpit also they haue taught how excellent and noble an acte it is for men touched with compassion with these foresaid works to ridde the soule that appeareth vnto them and craueth their help out of the payns of purgatorie or if they cannot so do yet to ease and assuage their torture For say they the soules after their deliuerance ceasse not in moste earnest maner to pray for their benefactors and helpers On the other side they teach that it is an horrible and heynous offence if a man giue no succoure to suche as séeke it at his hands especially if it be the soule of his parents brethren and sisters For except by them they mighte conueniently be released of so manyfolde miseries they woulde not so earnestly craue their helpe Wherefore say they no man should be so voyde of naturall affection so cruell and outragious that he should at any tyme denie to bestow some small wealth to benefite those by whome hée hath before by diuers and sundry wayes ben pleasured If they were not the soules of the deade whiche craue helpe and succour but diuelishe spirites they woulde not will them to pray fast or giue almes for their sakes for that the diuels doo hate those as also al other good works CHAP. III. VVhat hath follovved this doctrine of the Papists concerning the appearing of mens soules BY these meanes it came to passe that the common sorte were of opinion that those spirites which were séene and heard were the soules of the dead and that whatsoeuer they did say was withoute gaynsaying to be beléeued And so the true simple and sincere doctrine of the calling vpon God in the name of Christe Iesus only of the confidence in Christes merites and redemption
the name of that Lorde hymselfe that giueth those Armes We saye this is Iulius Cesar Nero Saint Peter Saint Paule or here thou mayest sée the Cities of Tigurine and Argentorat also the Duke of Saringe whereas in deed they are onely theyr Counterfeicts or Armes and Signes of Honor. In a Commedie or Tragedie wée call thys manne Saule that Samuel an other Dauid whereas they do but betoken and represent their Personages So saythe Vergill in his fyrst booke of Aeneidos They wonder at Aeneas gyftes and haue Iulius in admiration And yet was it not Iulius or Ascanius but Cupide feining himselfe to bée Iulius whereby hée myght the easâ—yer pearce the heart of the ignorant Quéene with hys Darte of Loue. Saynte Augustine in his seconde booke and nynth chap. De mirabâ—libus Scripturae sayth that holie Scripture dothe sometymes applye the verie names of things to the Images and similitudes of the same Hée alleageth there this example that the foule spirit is called Samuel bycause hée dyd falsely beare Saule in hande that hée was Samuell whyche fraude of the Deuill coulde no ways turne too Samuels reproch For who would say that it should bée a reproche for an honest manne if some knaue would terme hymselfe by his name as if hée were hée himselfe The false Prophetes sayde they were true Prophets and Goddes Seruauntes yea which is more they fained themselues too bée the verie Messias the Sonne of god And that Scripture doth not so muche as in one woorde make mention that this was verie Samuell in déede but rather some spirite we must think that it so came to passe for this cause that all men by the Lawe of God might vnderstand that Magike and enquirie of things at the dead dyd much displease god Saule himselfe before by the counsell and motion of Samuell slewe all the Magitians that he could any where finde And God is not accustomed in this wise to interprete Figuratiue speaches for many of them are soone descried by suche as giue diligent héed to them A vaine superfluous speach it were if a man wold say this is Peter this is that is the Image of Peter whiche by a figure is called by the name of Peter Furthermore holie Scripture dothe vse to speake of things rather according to the opinion and iudgement of men than accordyng to the substance and true béeing which they haue in déede So Iesus is called the Sonne of Ioseph and Iosephe named his father whereas notwithstanding our Sauiour Chryst Iesus was borne of a chast and vnspotted Uirgin without any helpe of man And yet neuerthelesse many of the Iewes imagined that he was the Sonne of Ioseph In the 1. Cor. 1. the Gospel it selfe is named foolishnesse bicause that men did account the great wisdom of God but as méere foolishnesse So in the first epistle to the Corinthians .x. chap. the Scripture termeth them gods which be nothing lesse thaÌ„ so in dede And that for this cause onely for that the Heathen tooke them for Gods and so dyd worshippe them Euen so the Scripture doth terme the Deuil Samuel bycause Saule thought him to â—e Samuel in very déede An other reason they vse that Samuel forshewed vnto 〈◊〉 such things as afterwardes should come to passe as that the Philistians should in baâ—tayle ouerthrow hys 〈◊〉 and he and his sonnes together be slaine And all these thyngs comâ— to passe according to his Prophesie And say they the Deuil knoweth not neither can he foretell of things to come sith it is onely in Gods power so to do But as Christ in the eyght of Iohn saith he is a lyer the father of lyes Here vnto a man may easily answere The Diuell knewe howe things stode with the Iewes and the Philistines he vnderstode euen the very secrete consultations priuy practises and warlike preparation on both sides He sawe that the Israelits were slenderly addressed vnto battaile and vtterly daunted of courage Besides this Samuel had a little before thretned Saul with gods heauie wrath and vengeaunce and that Dauid shold be aduaunced to the kingly throne wherby he might easely gather what would ensue and that Saule must nedes giue place to Dauid And if the euent had bin otherwise yet he knewe that Saule with this prophesie woulde be quite dismayde and driuen to dispaire which thing muste néedes well content and please Sathan who layeth hys baits day and night to intrappe men The Diuell doth not presently vnderstande things to come and therefore he giueth doubtfull aunswers to such as séeke oracles of him As when he saide Croesus perdet Halin transgresâ—us plurima regna That is Cresus passing ouer the riuer Halis shal ouerturne many kingdomes And yet oftentimes he gathereth one thing no otherwise than by an other Hereof writeth Augustine in the 26.27 and 28. chapters of his booke De Anima The Diuell is one which hath bin long beaten in experience the which thing in all affaires and matters is of very great force For olde and practised souldiours 〈◊〉 by and by foresée to what issue things will come but yong men and suche as want experience do not forthwith espye out the euent of eche enterprise Moreouer the Diuels are very actiue and can soone dispatch their matters The marriners knowe when winds and stormes will arise Husbandmen also are not destitute of their prognostications The skilful astronomer can many yeares before exactly foretell when there will happen an Eclipse of the Sunne and Moone The Phisitian by the critical dayes pulse and vrine can lightly iudge whether his patient shal liue or no builders sée before hand when an house wil fal and a practised souldioure can straight wayes iudge who shall winne the victory And what maruaile then may it be if the Diuell an olde trained souldiour can sometimes foreshew some certain thing Shall we be of this minde that so many yeares experience hathe broughte them no knowledge at all Otherwhiles he telleth things which be true in déede and yet to no other ende but that he may therby purchase a certaine credite vnto his lying to seduce the ignoraunt For euen that counterfeit Samuell made wise as if he had taken it in very ill parte that Saule did so molest and disquiet him and that he shold be forced to talke with him he vseth farther the words as it were of Samuel him selfe And hereof it commeth that many gather he was the true Samuell in déede But what doth not Sathan deuise to deceyue men and to force them vnto desperacion Here I could alleage examples of suche as haue bin perswaded that they sawe and heard this and that man and moreouer knewe them perfectly by their spéeche whereas they haue afterwards had euident intelligence that they were at that time many miles distaunt from them So craftie is the Diuell and knoweth howe to worke these and many other feates There are farther diuers places alleaged out of the auncient fathers that séeme too
money as wel as he that hath the strong hande Saincte Paule exhorteth the Thessalonians in his firste Epistle and fourthe Chapter that they mourne not for the dead as the Gentiles doo If there had bene a fyer of Purgatorie as they haue falsely imagined hée coulde not haue bene angrie with them although they had taken their frendes departure somewhat impaciently c. Other argumentes whiche are broughte for the confirmation of Purgatorie are of late so confuted by many godly and learned men that it is maruel our aduersaries will so often repete them But before I leaue this matter I will here insert this historie folowing A certaine Germain béeing accused by the Inquisitours of heresie as they terme it that amongest his companions he denyed Purgatorie contrarie to the common consent of the Catholike Churche made his answeare thus If our parishe Priest quod he whome I credite very muche preache vnto vs true doctrine in the Pulpet eyther there is no Purgatorie at all or else it is cleane emptie For he oftentymes sayeth that Turkes Iewes heretikes and wicked men goe not into Purgatorie but straight into Hell fyer from whence they shall neuer bée delyuered Then that by Pardons whyche are euery where solde for money many soules are restored to their first perfection And moreouer that the Masse is of suche force that there is not one soong in al the world by whiche one soule at the least is not deliuered out of the flames of Purgatorie If these things quod he be true for I wil not go about to refell that whiche master Parson hath sayde I will stande in this my opinion For you do all complayne that the number of the Catholykes is very small the greater parte of men béeing deuided into sundry seâ—tes and the multitude of Epicures dayly increasing Then are all mennes pursses many times drawne drie by pardoners which for money sell their indulgences that by them the soules of men may be deliuered out of the torments of purgatorie Furthermore there is no village but there are a great many Masses soong in it before any one husbandeman dyeth What followeth then but that there is eyther no Purgatorie or one vtterly voyde and emptie When the Inquisitours who knewe very well that their men commonly taught such doctrine herd these things they were amazed and taking aduise togither they all berated him for occupying his heade aboute questions nothing appertaining vnto him which they commaunded him to leaue vnto diuines and to folow his owne busines There was in our countrey an honest and sober man who before the light of the Gospel began to appeare vsed this dilemma The bishop of Rome either hath authoritie to bring soules out of the paynes of Purgatorie or else he hath no authoritie If he haue that power and will not vse it excepte hee receyue money hée can not escape the faulte of crueltie and couetousenesse But if hée haue no suche authoritie surely it is great villanie to robbe so manye widdowes and fatherlesse chyldren and so arrogantly to boast hymselfe of aucthoritie whyche hée hathe not And if there be no Purgatorie as by the holy Scriptures it is playnly gathered there is not surely then mennes soules can neyther returne from thence nor offer themselues to be séene of men Nowe as touching the fourthe place namely Limbus puerorum in the which innocent chyldren as they call them are sayde to bée Papistes themselues scante dare affirme that they return again and appeare vnto men and craue their helpe for they teache that if they depart without baptisme they shall neuer enioy the sight of God and for that cause they may not be buried in the same churchyard with other christians Merciful God! how many godly matrones hath this false deuise miserably vexed I call it a false deuise for that they bring nothing out of the holy Scriptures wherby to proue this poynt of doctrine The Scriptures do not attribute so muche vnto externall baptisme whiche is by water Was the condition of infants better in the olde testament than in the new You do not reade that the olde fathers supposed that infantes whych dyed before the eyght day and therefore were not circumcised should be separated from the sight of God for euer Dauid the king and prophet said he shold folow his sonne whome God had called out of this lyfe before he was circumcised But it was not Dauids meaning that he should go into a place where he should be depriued of the sight of God for euer But it appertaineth not much vnto our purpose to dispute any further hereof Thus haue I nowe answered the chéefest argumentes of our aduersaries whereby they woulde proue the soules of good and euill men to offer them selues to be séene sometimes of them that liue after their departure by death from their bodies CHAP. XIIII VVhat those things are vvhiche men see and heare and fyrst that good Angels do somtimes appeare BUt thou wilte saye I doe not yet clearely and plainly vnderstand what maner of things those are wherof as it is sayd before Historiographers holy fathers and others make mention as that holy Apostles bishopps martires confessors virgins and many other which died long ago appered vnto certeine men lying at the point of death gaue them warning aunsweared vnto certeine questions commaunded them to do this or that thing and that some thing is seene and heard at certeine times whiche not only affirmeth it selfe to be this or that soule but also sheweth howe it may be succored and afterwardes retourning agayne giueth great thanks vnto them of whome it hath receyued such a benefite that the husband being dead came in the nighte vnto his wife nowe a widdowe and that seldome times any notable thing hathe happened whiche was not foreshewed vnto some man by certain signes and tokens You will say I heare and vnderstaÌ„d very wel that these things are not mens soules which continually remayne in theyr appoynted places I pray you then what are they To conclude in fewe words If it be not a vayne persuasion procéeding through weakenesse of the senses through feare or some suche like cause or if it be not deceyte of men or some naturall thing wherof we haue spoken much in the firste parte it is either a good or euill Angell or some other forewarning sent by God concerning the which we will speake more orderly and fully hereafter Our sauioure witnesseth in the gospell that children haue their good angells and we reade in the 18. of Matthew that the Lorde sayde Take héede ye contemne not one of these litle ones for I saye vnto you that their Angels in Heauen do alwayes behold the face of my father whiche is in Heauen Which words are not so to be taken as though they were neuer sent downe into the earth but the Lorde here speaketh after the manner of men For as seruaunts stande before their maisters to fulfill their commaundement euen so are the Angels
the crafte and subtiltie of the Diuel by this meanes Saincte Paule to the Ephesians the 6. chapter and Peter in hys firste Epistle and fifthe chapter saythe Be ye sober and watche for your aduersarie the Diuel as a roaring Lyon walketh about séeking whome he may deuoure whom resiste stedfast in faith c. When men are secure and negligente wholly giuen vnto pleasures and as it were drowned in drunkennesse in surfettyng couetousnesse adulterie and suche other wickednesse then hathe the Diuell place to shewe him selfe Wherefore we ought to giue our selues to watching praying fasting and godly liuyng we must heare the worde of God often and gladly we must desire too reade and talke of hym contynually that wée may thereby put from vs those diuelishe illusions and sightes If thou haue any publike office or charge do it faithfully restore thy goodes euill gotten either vnto their true owners or else imploy them to some good and godly ende If men care neither for God nor his worde it is no maruell if vayne sightes appeare vnto them For God suffereth such things to happen vnto them to humble them and to make them knowe themselues It is an horrible thing that there are some which giue ouer themselues to the diuel bicause he shold not tormeÌ„t them they ought rather to waigh with them selues that if they so do they shall be perpetually tormented of euil spirits except they truely repent and turne agayn vnto God. CHAP. VII That spirits vvhich vse to appeare ought to be iustly suspected and that vve maye not talke vvith them nor enquire any thing of them WE ought not without greate cause to suspecte all Spirites and other apparitions For albeit God dothe vse the helpe and seruice of good Angels for the preseruation of his electe yet notwithstanding in these our dayes they appeare vnto vs very seldome For things are nowe farre otherwyse since Christes comming into the worlde than they were before in auncient tyme Although perchaunce thou thinke thou haste séene a good aungell yet doo not easily and vnaduisedly giue him credite If the euent of the matter declare afterwarde that it was a good aungell whiche gaue thée notable warning of some matter or deliuered thée oute of some greate daungers giue God thankes that he hath delte so fatherly and mercyfully with thée and hathe suche care ouer thée and endeuour to frame thy selfe to his good will and pleasure But if thou sée an angell whiche flattereth and speaketh thée faire suche a one as thâ—se are whiche craue thy helpe as thou hast heard before in no wise credite their words Men which blaunche and flatter with vs are always suspicious why then shoulde not suche spirites be suspected Enter into no communication with suche spirites neither aske them what thou must giue or what thou must doo or what shal happen hereafter Aske them not who they are or why they haue presented them selues to bée séene or hearde For if they be good they will lyke it well that thou wilte heare nothing but the woorde of God but yf they be wicked they wyll endeuour to deceyue thée with lying When the Angell in the first chapter of Matthew instructed Ioseph in a dreame he by and by alleaged testimonie out of the Prophet If it be so that we must not beléeue an angell comming from Heauen who can iustly blame vs if we giue no credite to spirites and suspitious dreames Althoughe Chryste and his Apostles had the full power to shewe miracles yet did they establishe and confirme their doctrine by the holy Scriptures When Almightie God himselfe had enquired of Adam in Paradyse touching the breaking of his commaundement and that he had layd the fault vppon his wyfe Eua and she had put it ouer to the Serpente whiche caused hir to eate of the forbidden fruite God woulde not demaund of the Serpente that is of the Dyuell whiche had vsed him as instrument why he had so doone for he knew right well that he was a lyer Except Eue had talked with the Serpent she had neuer transgressed Gods commaundement If Spirites of their owne accorde woulde gladly tell vs many thinges yet wée must not giue eare vnto them muche lesse ought we to coniure them to tell vs the truth God commaunded in his lawe as we haue oftentymes sayde before that no man shoulde enquire any thing of the dead God himselfe sent his faithfull seruants the Prophets Apostles Euangelists and especially his only begotten sonne Christ Iesu our Lord and sauioure into the worlde by whome he truly plentifully taught his faithfull seruants what they ought to beleue to do to leaue vndone what kind of worshipping did best please him with many other suche things By them he enformed vs concerning great and weightie affaires whiche should happen in his Churche and in kingdomes euen vnto that blessed day wherin Christ shall iudge the world and shall call togither hys generall councell and shall pronounce finall sentence vppon them who haue done well or yll and wherein he shall make a diuision and separation betwene the good and euill Christe himselfe after his Resurrection did not immediatly ascende into heauen but aboade a whyâ—e in earth appearyng vnto his Disciples and others least we should at any tyme say Who euer came agayne to tell vs what estate is to be looked for in the other worlde Moreouer God among suche greate and long persecutions wherin many profytable bookes haue perished hath miraculously preserued the holy Scriptures for oure profite euen vnto this day and hereafter will preserue them in despite of all impious and wicked men He hath also ordeyned the ministerie of the worde that vnto the ende of the worlde there shoulde be some men whiche bothe by lyuely voyce and also by their writings shoulde interprete his woorde and enfourme others of his will and pleasure His woorde is a shining lanterne whiche shineth in this darke worlde whiche is full of errours as we reade Psalm 119. And our sauiour sayth in the eyght chapter of saint Iohn that he is the light of the worlde whome if any man follow he walketh not in darknesse This standeth as a sure grounde wherfore no other reuelations are to be looked for neyther by miracles from heauen nor by wandring spirites or soules as the common people mysterme them But lette vs imagine that they are the wandring spirites of deade bodies then is it necessarie that they be the soules eyther of faithful men or of infidels If they be the soules of the faithful they will say with God the father concerning his sonne Christe Iesus Heare him But if they be the soules of Infidels and of wicked men who I pray you will vouchsafe to heare them or beléeue any thing they say Morâ—ouer those things whiche these counterfayte soules doo speake eyther agrée with the holy Scriptures or else are contrary vnto them If they are agréeable then are they to be receyued not bicause
any allowed authors that in the time of the apostles and many dayes after this gréeting was accounted as a prayer or that any godly men did salute and call vpon the holy virgin Which thing I write not bicause I would bereue the holy Uirgin of hir honor but least that against hir will wée giue hir that honour which is only due to God the Father and to his sonne Iesu christ For he is our onely mediatour and redéemer 1. Timoth. 2. Otherwise the Aue Marie and other such places of holy Scripture full of consolation and comfort touching the humanitie of Christ his punishment death and merites are to be often read and diligentely considered neither are the Scriptures to be pulled out of the handes of the laye people in whiche they may sée all these things with their owne eyes In déede I denie not but Spirites haue many tymes vanished away vpon the saying of Aue Marie but it was so doone that men myght therby be confirmed in their superstition But these men procéeding further did coniure or consecrate water with certain peculiar ceremonies and kept it in vessels in their churches houses and elsewhere amongest many other vertues ascribing this force vnto it that it chaseth away spirites and vayne sights They also consecrated salte and taught that whether soeuer it were cast it draue away spirits and all deceytes of the diuel yea and the diuel himselfe also Moreouer they coniured with certain ceremonies and words candles palme herbs and other creatures to driue awaye fantasies as they terme them They layde these and such lyke things as also the relikes of Saintes in those places wheras Spirits had ben séene or heard They also beare men in hande that greate belles and sancebelles by their noyse frayed spirites out of the ayre All these things are founde more at large in the Papists bookes whiche are written of the consecration of suche things and are publikely extant If belles be roong on S. Iohns day or S. Agathes day they say it is a most excellent remedie against spirits Some vsed to burn a buÌ„dell of consecrated herbes that with the smoke therof they mighte thase away diuels Many haue their peculiar and straunge blessings agaynst spirites There haue bene also many holy rites instituted by the coÌ„maundement of wandring soules as Masses for the dead vigils prayers and twelue months minds as though the soules of godly men being deliuered from all trouble were not immediately translated into eternall 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 Nouendialia which were obserued the ninth day and their yearely feastes c. Howbeit those counterfait ghostes craued nothing so earnestly as that many Masses might be song for their sakes for they bare men in hand that those had great and maruellous force to redeme them out of Purgatorie Iohn Tritenhemius writeth in his Chronicles of the Monasterie of Hirsgauium about the yeare of our Lorde 1098. Henricus the fourth then being Emperoure that at such tyme as the order of the Cistertians first began there appeared many dayes and nights not far from the citie of Wormes great troupes of horsmen and footmen as if they were now going foorth to battail running now here now there in troupes that about .ix. of the clock at night they returned again to the hill nere at hand out of the which they vsed to come forth At last a certain monke of the abbey of Limpurge which stode not far from the hil wheÌ„ce they issued associating certain other vnto him came on a certain night to the place of the hil blissing himself with the sign of the holy crosse adiured them in the name of the holy and vnseparable Trinitie as they came out of the hill to declare vnto him who they were vnto whom one of the company made answer we ar quod he no vain things neither yet liuing souldiers but the soules of earthly meÌ„ seruing in this world vnder our prince who not loÌ„g since was slain in this place The armour furniture horses whiche were vnto vs instrumentes of sinne while we liued are euen nowe after oure death certayne signes and tokens of tormentes Whatsoeuer ye sée aboute vs is all firie vnto vs although you nothing discerne our fyre When the Monks enquired whether they might be holpen by men the spirit aunswered we may saith he be holpen by fasting and prayers but chiefly by the oblation of the body and bloud of Christ which thing we beseche you to do for vs As soone as he had so sayd all the whole route of spirits cried thrée times with one voice pray for vs pray for vs pray for vs And sodainly withall they séemed to be all resolued into fyre yea and the hill it selfe as if it had bin on fyre â—ast forth as it were a great crashing and rushing of trées They had in Churches a peculiar order of them whome they called Exorcistes or coniurers whose duetie was to coniure and driue awaye Diuels but they were not so indued with that gifte as the auncient Christians were and therefore they did but vaunt and boast of themselues Afterwards certaine Monks and priests well séene in Magicall sciences for they were neuer without such trim men toke vpon them to coniure and driue away euill spirits out of houses into wods desert places They wroght maruellouse straunge things and they sayd that a spirit in the name of saincts and by the vertue of their coniuring and charecters was constrayned to giue place whether he would or not In dede the Diuel giueth place but he doth it as enimies do which by flying chuse a more fitte place to fight in or more apte to embushe them selues That which Sathan doth he doth it willingly and of his owne accorde that he might withdrawe men from trusting in God only and driue them hedlong into Idolatrie Christ and his disciples cast out Diuels but they were loth and vnwilling to departe Moreouer they vsed to hang saincte Iohns Gospell about their necks and caried about wyth them hallowed waxe inclosed in a purse which they call an Agnus Dei. There are certaine bookes abroade especially one written by Iacobus de Clusa a Carthusian concerning the appearing of soules separated from their bodies wherin amongst other things we reade after what sorte men should prepare them selues when any Spirits appeare how they shall behaue them selues in comming to them in departing from them in the place where they appeare and what questions are to be proposed vnto theÌ„ touching whiche things I spake before in the second parte of this booke and second chapter where if you list you may finde them I haue heard men which haue confessed themselues to haue bin so superstitious that when the priest lifted vp the host as they call it in saying masse they woulde presently wipe their face with their hands bycause they
3. Paulus Aegineta Lycanthropia Augustine vppon Genesis Hydrophobia Rufus Ephialtes the 〈◊〉 Madmen Tertullian â— Pâ—t 3. Plutarche Theodoricus imagining that he seeth Simmachus Matth. 14. Luke 24. Stout and curragious men seldome se any Spiritâ— Dronken men see straunge things Euripides Prouerb 23. Some see them selues Hearing deceueth The sensâ— of feeling is deceyued Weakenesse of the sight and feare Cominaeus Kings 4. Salomon pro. Daunsing spirits Iosephus dâ— antiquitatib Paulina and Mundus Ruffinuâ— Tyrannus a wicked priest Lippis tonsoribus noâ—um Theodorus Foure moncks of Berna loaÌ„nes Stumpfius Erasmus Spectrum Georgius Buchananus Ambition Couetousnesse â–ª Paulâ— â–ª Enuie Idlenesse Loue. Popes haue fayned visions â–ª Bruno Gregorius 7. Bartholomâ—us Platina Bonifacius Sometimes Laye men beguile the priests Men walking by night Fayries of the earth Olaus magnus Echo Cardanus Things shining by night Hector Boethius Burning lights Exhalations Glasses Triton appeared to Iulius Caesar. Theseus seene in the battaile of Maratho C. Cassius sawe I. Caesar. Drusus sawe a woman excelling all mortall creatures in maiestie Plinius secundus writing of spirits The spirit of Athens Manlius Lucan Sozomâ—nus Theodorus Nicephorus Ambrose Augustine Felix appeared at Nola. Gregorie Basiliscus appeared to Chrysostome S. Seuerine Byshop of Colein Alexander Alexandro Bâ—ptista Malancthona annie Ludouicus Viues Hieronimus Cardanus Olaus Spirites requiring helpe Builders heare spirits in the night Diuells are in Mines Agricola Which are people that eate and deuoure men Cicero Augustine Marsilius Matth. 1. 2. Acts. Acts. 16. Cardanus De animorum immortalitate li. 16. cap 5. Virgill Suetonius Cicero de diuinatione Liâ—ie Plinie Appianus Valerius Max. li. 1. cap. 6. Castor and Pollux Plutarch Iosephus Felix Malleolus Luke 24. â— Samuel 2. Samuel 1. Paral. 14. 2. Reg. 6.7 â— Samuel 7. Daniel 5. 2. Macha 3. 2. Macha 10. 2. Machab 11. Some men see things whiche other men see not Actes 9. Actes 22. Socrates familiar At what time spirits appeare Apocalips In what place spirits are sene Esay 13. Monsters of the desert Esay 34. After what sort spirits appeare Olaus Daunces of spirits Saxo. Pomponius Mela. Solinus Hierome A Fable ouâ— of Hierome of a Centaure â–ª A Monster hauing the forepart like a man the hinder like a horse â–ª Plutarch De preparatione Euang. li. 5. chap. 9. Paulus Marsus Hunting of Deuils Platos opinioÌ„ Tertullian Homeâ— Virgill Plato The Iewes opinion Iob. 7. Psal 31. Eccle. 12. Wisedo 3. â—sal 49. 2. Samu. 12. Eccle 38. The Tukes opinion Papistes Iacobus de Cusa 4. places for Soules Heauen Hell. Limbus puerorum whiche is a place wher the Papistes imagin the soules of yong children to be which departed without Baptisme Purgatorie â–ª By whome Soules are tormeÌ„ted in purgatorie Papistes feigne that soules reâ—o earth againe Whether we may wishe to see spirits Howe a man ought to vse him self when spirits appeare according to the Papists Daniel 10.11 1. Samuel 3. By what tokens good spirits may be discerned from euill Luke 1. How vve may helpe and succoure soules A notable deede to releue soules Monks by their doctilâ—â— of spirits haue heaped infinite riches Martinus Polonus All soules day whens it toke originall Polidorâ— The beginning of the order of Carthusians Polidorâ— Soules go either to hell or to heauen Iohn 3. Iohn 5. Iohn 6. Iohn 14. Matth. 1â— â— Cor. 5. Luke â—â— Apo. 14. August Idem Idem â–ª Iustine Hillarie Dormitantij Caluin Ciprian mar Soules do not walke Tertullian Athanasius Chrisostome Cyrilluâ— â–ª The Glosse of the canon law Deut. 18. The soules do returne to instruct men contrary to the common course of nature by the omnipotent power of God. How we ought to reason of the omnipâ—tent power of God. Ambrose Hierom. Augustine Theodoret. We must leaâ—ne nothing of the dead Deut. 18 Esay 8. Luke 2â— Matth. 8. Wordes of theÌ„selues haue no force Iupiter Elicius Plinie Apoc. 19.22 Rom 1â— Actes 10. Testimonies out of the Fathers touching Samuels appearing Turtullian Augustine The Popes decrees Lyra. Eccle. 46. 1. Cor. 1. 1. Cor. 10. Iere. 10. Psal. 96. Whether the deuil for know of things to come Iohn 8. Which being doubtfully spoken may be vnderstode either of subuerting other kingdomes or losing his own Iustinus Gregorius 2. Corin. 11. 1. Reg. 22. Tertullian Lactantius Idem Ephori amongest the Lacedemonians wâ—r magistrates â–ª who in certen cases were aboue Kings vnto whome appeales were made from Kings euen as amongest the Romaines thei appealed from the Consuls to the Tribunes Math. 17 Moses and Elias appeared Lazarus came agayne on earth John. â—1 Matth. 27. At the resurection of Christe many roase agayne Augustine Spiridion raised his daughter Ruffinus Luke 24. Christs Disciples supposed they saw a ghost Many kynd of spirites Daniel 8.10 Actes 12. Matth. 18. Psalme 19. The holy fathers say that soules appeare Ambrose Augustine Gregorie Many things fabulous in Gregories dialoges Counsells approue the appearing of Soules Counsailes may erre Matth. 24. Popes haue approued the appearing of soules Many affirme they haue sene soules 1. Thessa. 4. Dilemma is a kinde of argument or reasoning which euery way conuinceth him vnto whome it is spoken Limbus puerorum Angells appeare Matth. 18. Esay 63. Daniel 10. Psal. 34. Whole armies of Angels CoÌ„stantinople preserued by the appearing of angels Augustine Paule Plinie Ambrose Why the diuel doth sometimes tell truth Acts. 16. Maâ—ke 1. Luke 4. Causes why God suffereth spirits to apere Seing of spirits to the wicked is a punishment Deut. 13. Iohn 3. Iohn 5. 2. Thessa. 2. 2. Timoth. 4. Examples of the wicked punished by delusioÌ„s of spirits Pharao Exodus Samuel 1. Cor. 10. Achab. â— Reg. 22. Roma 1. Athanasius A storie of S. Benedict seing many diuels in a monastery and fewe in the market A burnt childe dreads fire What the Gentiles did when they savve spirite Suetonius Septimae Tricessimae Anniuersaria Lilius Giraldus Cicero Ouid. Feralia Parentalia â–ª Lemuria Ouid. Touching the Iewes behauiour Luke 24. Matth. 10. Christ hath coÌ„quered the Deuill Luke 11. Iohn 12 â–ª 16. 1. Iohn 3. The diuel is conuersant among men Ephe. 6. 1. Pet. 5. We must fighâ— against the diuel with good life Matth 1. God hath alwaies geuen vs teachers God hath preserued the scriptures God hath instituted the holy ministerie Psalme 119. Iohn 8. Acts. 10. S. Augustinâ—â— counâ—ell Scripture to be only beleued Chrisostomes aduise All things necessarie to saluation are conteined in the scriptures Hierom. Miracles are seales of the worde Mat. 10. Matth. â—4 1. Timo. 4. 2. Thes. 2. 1. Iohn 4. The holy Virgin did not by and by beleeue the appearing of the Angell The signe of the Crosse. Tertullian Hierom. Origen c. Athanasius Whether the bare signe of the Crosse haue any force Coniurations against deuils Tertullian â–ª 2. Thes. 2. 1. Iohn 4. Augustine The Aue Marie iâ— no praier Epes 1. Iohn â— 1. Timo. 2. Holy water The order of Cistertians Exorcists Roma 8. Plutarches Christian opinion Valerius Maximus The conclusioÌ„ ¶ Jmprinted at London by Richard Watkins Anno. 1572.