God by the appearing of Spirits doth exercise the faithfull,
and punish the vnbeleeuers.

I T foloweth now hereafter to be intreated of, why God suffreth spirits, ghosts, and horrible sightes to appeare, &c. And also why he doth permit other straunge and miraculous things to happen: And furthermore, how men ought to behaue themselues when they sÉe anye suche things.

God doth suffer spirits to appeare vnto his elect, vnto a good ende, but vnto the reprobate they appeare as a punishment. And as all other things turne to the best vnto y? faithfull, euen so doo these also: for if they be good spirits, which appeare vnto men, warning, and defending them, therby do they gather the care, prouidence, and fatherly affection of God towardes them. But in case they bee euill spirites, (as for the most part they are) the faithfull are moued by occasion of them vnto true repentance. They looke diligently vnto themselues so long as they liue, least the enimie of mankinde, who is readie at all assaies, and lieth alwaies in waight, should bring them into mischiefe, and take further vauntage to vexe and hurt them. God also by these meanes doeth exercise and trie their faith and pacience, to the end they continue in his word, and receiue nothing contrary to the same, haue it neuer so faire a shewe, nor do any manner of thing against his worde, although those spirites do not straightwayes cease to vexe them.

God doth also suffer them to be exercised with haunting of spirites, for this cause, that they should be the more humble and lowely. For in the second Epistle to the Corinth. and .xii. chap. Paul saith: And least I should be exalted out of mesure, through the excellencie of reuelations, ther was giuen vnto me vnquietnesse through the flesh, euen the messenger of Sathan to buffet me, because I should not be exalted out of measure. For this thing besought I the Lord thrice, that it mighte depart from me. And he said vnto me: My grace is sufficient for thÉe, for my strength is made perfect through weakenesse. Except God did shut vp the way before vs with certaine stops and lets, we should not know our selues, we shoulde not vnderstande whereof we stand in nÉed, we should not so earnestly pray vnto God, to deliuer vs from euill, to strengthen our faith, and to giue vs patience, and other necessarie things. Neither should we be touched with compassion of other mennes miserie which are vexed with spirits: but we woulde rather say, that they cannot tell what they speake, and that they imagine many vaine feares. Moreouer, if other vnderstande that godly men are for their exercise vexed by spirits, they become more patient whensoeuer they are sicke, or otherwise troubled, acknowledging their owne harmes to be but small in comparison of other mens. For nothing is more grÉeuous, than when a man is tormented by the Diuel.

Now as touching infidells, they are constrained, will they, or nill they, to confesse, that there are diuels, for there are many which would neuer be persuaded, there are good or euill Angels or spirits, except sometimes they had experience thereof indeede. God suffereth these things to chasten them. For so muche as they will giue no place vnto truth, but are wilfully deceiued, it is good reason they be taught by diuellish illusions what they must doo, or leaue vndone, and that they be illuded by euil spirits, after some other meanes.

Thus we reade in the 13. chapter of Deuteronomie: if there arise among you a prophet or a dreamer of dreames, and giue thÉe a signe and wonder, and that signe or wonder that he hath saide come to passe, and then say, let vs goe after straunge Gods, which thou hast not knowne, and let vs serue them: hearke not thou vnto the words of that prophet, or dreamer of dreames. For the Lorde thy God proueth you, to wit, whether ye loue the Lord your God with all your soule. Ye shall walke after the Lorde your God and feare him, kÉepe his commandements, and hearken vnto his voice, serue him and cleaue vnto him. And he addeth further, that the same prophet or dreamer shall die the death.

By these words we do not only sÉe that God doth suffer suche lewde fellowes to worke maruellous thinges, but also to what ende and purpose he permitteth it, that is, to trie his faithfull, how constant they be, and how faithfully they would belÉeue in him, if at any time spirits do come and foretell things to happen hereafter. Our Sauiour Iohn 3. Christ saith in the third Chapter of Saint Iohn: This is the condemnation, that light is come into the world, and men loued darknesse more than light, because their deedes were euill: for euery one that doth euill, hateth the light, neither commeth he to the light, least his dÉedes should be reproued, &c. By the which words our Sauiour sheweth the cause why the worlde is condemned, which is, because they receiue not the light of the word of God, or Christe himselfe, who is the light of the worlde, set foorth vnto vs in his word: but rather shut their eyes against the cleare light, preferring darkenesse, that is, errors, superstition, and wickednesse, before the word of God. If God then condemne and reiect the vnthankfull world, what maruell is it, if hee vexe them with spirites and vaine apparitions? Iohn 5. Christ saieth in the fifth of Iohn, I come in my Fathers name, and you receiue mÉe not: If an other come in his owne name, you receiue him.

Christe laboured for their health and saluation: this they would not acknowledge, but refused him: therefore was it the iust iudgement of God, that they shuld receiue others, that hunted after their owne commoditie and profit: suche as were Theudas, Iudas of Galilee, and many other false doctors, and seditious seducers. Wherefore if any refuse to giue eare to Christ and his Ministers, it is by the iust iudgement of God, that they hearken vnto spirites, and 2. Thessa. 2. suche lyke things. Sainte Paule in the seconde to the Thessalonians and second Chapter, writeth of Antichrist, that he shoulde exercise great tyrannie in the Churche of God, and sheweth against whome, and for what cause God will suffer him so to doo, saying: Among them that perish: because they receiued not the loue of the truth that they might be saued. And therefore God shall send them strong delusions, that they shoulde belÉeue lyes, that all they might be damned, whiche belÉeue not the truth, but had pleasure in vnrighteousnesse. And in the fourth Chapter 2. Timo. 4. of his seconde Epistle to Timothie, he earnestly besÉecheth his scholler to be diligent in preaching daily. He giueth this reason: for the time will come, when they shall not suffer wholesome doctrine: but after their owne lustes shall they (whose eares itche,) get them an heape of teachers, and shall withdrawe their eares from the truth, and shalbe turned vnto fables. Now we sÉe the cause why god dothe suffer seducers, false teachers, and wicked spirites, to deceiue men in the place of true doctours: which is, for that eyther they vtterly despise his woorde or little estÉeme it, and cannot abide godly and constant preachers.

Touching whiche matter, wÉe will alleage a fewe examples. Pharao contemned God and his seruants, Moyses and Aaron, wherefore God blinded his eyes, that he gaue himselfe to be ruled by his Magi or wise men, and at the last perished miserably in the red Sea.

Saule would not giue eare vnto Samuell, who bare a right hart and good affection towards his king: he loued him not (as by reason he shoulde haue done) but hated him, and all other that loued him right well, for he contemnned the woorde of God. Wherefore it came to passe, that being in extreme daunger, he sought helpe of a witch to reare Samuel from the dead, y? he might now vse his aduise, who he dispised beeing aliue, and disdained to heare him. This woman reareth one, who is no otherwise called Samuell, than when false gods, are called gods, when in very dÉede they are not gods, but wood and stones, or rather Paul 1. Cor.10. saith) .1. Corin. 10. very diuels. This counterfeit Samuel giueth him neither comfort nor Counsell, but driueth him to vtter desperation. The same hapned vnto Saule which chaunceth vnto those stubborne children, whiche despise their parents, contemne their counsel, & would gladly wish their death, and at the last grow vnto y? point, y? they would willingly take in hand a great iorney on condition it might be graunted them to heare them giue their last counsell.

An other example hereof. Achab king of Israel, & Iezabel his wife had many godly prophets, amongst who Elias was a man indued with the gifte of the wing and working miracles. But they did not only contene these prophets, but also cruelly murthered so many of them as they coulde catche. Yet amongst the rest, they especially laboured to intrape Elias, who was excÉeding zealous. The Baalamites were in greate fauoure with the King: but especially with the QuÉene, as her chief dearlings. And when the time approched, 3. Reg. 22. that Achab should suffer due and worthie punishment for his Idolatrie and wickednesse, wherein he had long time liued, he entred councell with his kinsman Iosaphat, that they ioyning their powers togither might recouer againe the Citie of Ramoth Gilead, which the Assirians had taken from him. Iosaphat allowed well this deuise, notwithstanding hÉe woulde in any wise aske counsaile hÉerein of God. Achab, therefore gathereth togither a Councell of 400. priests of Baall, who all with one voyce, exhorted him to goe on with his enterprise, assuring him of most certaine victorie. One of them named Sedechias, was so vainly bold, that putting hornes of yron on his head, he saide: With these hornes shalt thou pushe the Assirians. But Iosaphat suspecting the matter, asked if there were any one Prophet of God to be found, of whome they might sÉeke counsell. Achab answered: There is (quoth he) yet a certaine man by whom we might enquire of the Lorde, but I hate him, for he doth not prophecie good vnto me, but euill, his name is Micheas. Iosaphat thought good in any wise to heare him. Wherfore the king presently sent for him by one of his Chamberlaines. And thus the messenger spake vnto him. All the Prophets with one voice, prophecie good lucke vnto the king, I pray thÉe therefore, that thou speake nothing to the contrary. When he was nowe brought before the two kings sitting in their thrones, clad with sumptuous apparell, and before the other Prophets, which stood in their presence, king Achab asked him, whether they should make warres against Ramoth Gilead, or no? Vnto whom he scoffingly answered: go (saith he) thou shalt haue prosperous successe. The king who by the maner of his vtterance, vnderstood he spake not in earnest, instantly required him to tell him the truth. Wherevppon he saide: that he had sÉene all Israell dispersed in the mountaines, as shÉep without a shepheard, and that the Lorde had saide: These men haue no Lorde, let euery one returne home to his owne house in safetie. Then saide Achab, Did I not tell thÉe, that this fellow both prophecie me no good? The Prophet went on, saying: Heare the word of God: I sawe the Lord sitting in his seate of maiestie, and all the hoste of heauen stande about him on his right hande, and on his lefte hande. And the Lorde saide, Who shall entice Achab that he may go and fall at Ramoth Gilead. And one saide on this manner, and an other saide on that manner. Then there came foorth a spirit, and stoode before the Lorde and saide, I will entice him. And the Lorde saide vnto him, wherewith? And he saide, I will goe out and be a false spirite in the mouth of all his Prophets. Then he saide, thou shalt entice him, and shalt also preuaile: go foorth and do so. Now therefore beholde, the Lord hath put a lying spirite in the mouth of all these thy Prophets, and the Lorde hath appointed euill against thÉe. Then Sedechias came neare and smote Micheas on the chÉeke, and saide: when went the spirit of the Lord from me, to speake vnto thÉe? And Micheas prophecied what should happen also vnto him. So the king commaunded him to be cast into prison, and to be fed with bread and water vntil he returned from the wars. Then saide Micheas, If thou returne in peace, the Lorde hath not spoken by me: and therewith he willed all the people to hearken what he spake. Notwithstanding the kings went foreward with their enterprise, and prepared themselues, and led foorth their armies against their enemies. Achab was slaine in the battaile: Iosaphat because he ioyned himselfe with the wicked, was in very great daunger, &c.

I haue handled this historie somewhat at large, that we might vnderstand, how God by his iust iudgement sendeth spirites vnto those which despise his word, whereby they may be beguiled and deceiued.

The very same happened vnto the Christians after the Apostles time. For when the word of God began to be lesse estÉemed than it should haue bene, and men preferred their owne affections before the hearing thereof: and when as they would incurre no maner of daunger, for the defence of their faith, and of the truth, but accounted of all religions alike, God so punished them, that now they began to giue eare vnto false teachers, whiche framed themselues vnto their vaine affections, they learned of images, whom they called Lay-mens bookes, they kissed these mens bones, and shrined them in golde (if happily they were their boanes) whose doctrine before they disdained to receiue: they gaue credit vnto false apparitions and diuellish visions: and so suffered they worthie punishment for their great ingratitude. Euen as yoong men, which will not be ruled by their maisters, are after compelled to obey other men with great shame: so also happened it vnto those men: for they fel daily more and more from the word of God, in so much that when they had once lost the truthe, some ranne one way, and some an other, to finde a meanes for the remission of their sinnes: and one man belÉeued this spirite, an other that, which no man can deny.

The like chaunced vnto the Gentiles in times past, as it appeareth by the first chap. to the Romanes, and also by their owne writings. They worshipped many gods, many miracles were shewed amongst them: they had many visions of gods, and many oracles: which when the Apostles Athanasius. began to preach, all ceased. S. Athanasius in his booke De humanitate verbi. Fol. 55. and 64. writeth, that in auncient time there were oracles at Delphos in Boeotia, Lycia, and other places which hee nameth: but nowe since Christ is preached euery where vnto all men, this madnesse hath ceased, &c. In the like maner writeth Lactantius and others. But in these our dayes, since we haue refused mens traditions, and willingly imbraced the doctrine of the Gospell, all appearings of soules and spirits haue quite vanished away.

Who (I pray you) heareth now of any soule or spirit, which dooth wander, and as they call it, craue mens deuotions? Those rumblings of spirits in the night, are now muche more sildome heard than they haue bene in times past.

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