A14350:380
The common places of the most famous and renowned divine Doctor Peter Martyr divided into four principal parts: with a large addition of many theological and necessary discourses, some never extant before. Translated and partly gathered by Anthony Marten, one of the sewers of her Majesties most honourable chamber.The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.
Imprinted at London : In Pater noster Rowe, by Henry Denham and Henry Middleton at the costs and charges of Henry Denham, Thomas Chard, William Broome, and Andrew Maunsell, 1583Imprinted at London : In Pater noster Rovve, by Henry Denham and Henry Middleton at the costs and charges of Henrie Denham, Thomas Chard, VVilliam Broome, and Andrew Maunsell, 1583
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
18 Now we must see, whether the devil can appear, and give answers. There hath been always a great question as touching Daemons not only among the Ethnics; but also among the christians. They take their name of knowledge, 2as though they were named [Greek or Hebrew], that is, skilful; whereupon excellent men have been called Daemonij. And we read, that this difference was put between Plato and Aristotle, that the one was [Greek or Hebrew], that is, Divine and the other [Greek or Hebrew], that is, Skilful. The word is to be taken on both parts; for it signifieth spirits both evil and good. Yea, and God himself is sometime by the Ethnics called Daemon, There have been some, which thought that there were no such spirits at all. For the Peripatetics thought, that between the Intelligences (which drive about the spheres) & our souls, 3there is put no substance endued with reason; and that whatsoever may be known of these things, we know it only by effects. For by the continual and ordinary motion of the spheres, 4we understand that there be spirits, which do govern them; and that there is a providence. Howbeit the marvellous things which are reported of Daemons or spirits, cannot procure us a knowledge of them. For that which doth not happen commonly & publicly; but is showed sometime by this man, and sometime by that, cannot be known but by supposition; if those things be true which are reported. But seeing it should be an impudent part to deny those things, which by so many historiographers and credible authors are put in writing, they have found an other shift. For they say, that there may be other causes; and in deed they invent many, whereby common nature may seem to be overcome, & that wonderful & incredible things may be brought to pass: & that the power and strength of things is secret and unknown to the common sort, and is understood of such only as be learned and industrious. For (say they) the rude and ignorant man will marvel at the Lodestone, 5that so senseless and dead a thing should draw iron unto it, and will cry out that it is done by art magic.
18 Now we must sée, whether the diuell can appeare, and giue answeres. There hath béene alwais a great question as touching Daemons not onlie among the Ethniks; but also among the christians. They take their name of knowledge, 2as though they were named 〈non-Latin alphabet〉, that is, skilfull; wherevpon excellent men haue béene called Daemonij. And we read, that this difference was put betwéene Plato and Aristotle, that the one was 〈non-Latin alphabet〉, that is, Diuine and the other 〈non-Latin alphabet〉, that is, Skilfull. The word is to be taken on both parts; for it signifieth spirits both euill and good. Yea, and God himselfe is sometime by the Ethnikes called Daemon, There haue béene some, which thought that there were no such spirits at all. For the Peripatetiks thought, that betwéene the Intelligencies (which driue about the spheres) & our soules, 3there is put no substance indued with reason; and that whatsoeuer may be knowne of these things, we knowe it onlie by effects. For by the continuall and ordinarie motion of the spheres, 4we vnderstand that there be spirits, which doo gouerne them; and that there is a prouidence. Howbeit the maruellous things which are reported of Daemons or spirits, cannot procure vs a knowledge of them. For that which doth not happen commonlie & publikelie; but is shewed sometime by this man, and somtime by that, cannot be knowne but by supposition; if those things be true which are reported. But séeing it should be an impudent part to denie those things, which by so manie historiographers and credible authours are put in writing, they haue found an other shift. For they saie, that there may be other causes; and in déed they inuent manie, whereby common nature may séeme to be ouercome, & that woonderfull & incredible things may be brought to passe: & that the power and strength of things is secret and vnknowne to the common sort, and is vnderstood of such onlie as be learned and industrious. For (saie they) the rude and ignorant man will maruell at the Loadstone, 5that so senseles and dead a thing should drawe iron vnto it, and will crie out that it is doone by art magicke.
Further they say, that man is the chiefest among worldly things; and that he, by a certain power and indivisible property, bringeth marvellous things to pass. 1Such as that of Vespasian, who with his spittle healed a blind man; and by touching of a lame man with his foot, restored his limbs. They add further, that such is the power of mans fantasy, that it oftentimes shaketh and maketh to tremble the whole body, and changeth it either unto cold or unto heat; as it cometh to pass commonly in fear and anger. And Avicenna saith, if a man walk aloft upon a beam, he doth easily fall; because his fantasy is greatly moved, and because he verily thinketh with himself that he shall fall, and therefore reeleth and falleth down. Neither do such phantasies move only our own bodies, but the bodies of others also. For so do women sorcerers infect those, whom they steadfastly behold with fixed eyes. Wherefore (saith he) seeing these things may be done by natural reasons, there is no need of spirits. But they add, that all the things which we do see happen strange and wonderful, 2may be referred to the celestial bodies. For they say, that God & the Intelligences may bring these things to pass; yet not without some mean, but by the heavenly spheres and stars: & therefore no need of Daemons or spirits. Howbeit they grant, that there be some things which cannot be done by natural reason; as, to raise the dead to life, and many mo such like things. 3But yet if you urge those things also, they will say that they be false wonders devised by men. Plato in his book De republica saith, that it is lawful for men to make a lie for public commodities sake.
Further they saie, that man is the chéefest among worldlie things; and that he, by a certeine power and indiuisible propertie, bringeth maruellous things to passe. 1Such as that of Vespasian, who with his spittle healed a blind man; and by touching of a lame man with his foote, restored his lims. They adde further, that such is the power of mans phantasie, that it oftentimes shaketh and maketh to tremble the whole bodie, and changeth it either vnto cold or vnto heate; as it commeth to passe commonlie in feare and anger. And Auicenna saith, if a man walke aloft vpon a beame, he dooth easilie fall; bicause his phantasie is greatly mooued, and bicause he verelie thinketh with himselfe that he shall fall, and therefore réeleth and falleth downe. Neither doo such phantasies mooue only our owne bodies, but the bodies of others also. For so doo women sorcerers infect those, whom they stedfastlie behold with fixed eies. Wherefore (saith he) seeing these things may be doone by naturall reasons, there is no néede of spirits. But they adde, that all the things which we doo sée happen strange and woonderfull,
There be others do refer these things unto the humours of mans body, 1and especially unto melancholy. For Aristotle in his Problems the 30 section saith, that the Sibyls, and the excellent Emperors and famous philosophers were melancholic: and that there were some, which being affected with that humour, ⟨p. 78⟩spake suddenly many languages, 2which they had never learned; and that they afterward being healed by physicians, left off speaking in that manner. Thus much for their part. But forsomuch as they see, that by the most learned men, there is mention made of spirits; and that they cannot deny it without blushing: while they would confess somewhat, they are divided into two sundry sects. 3For they which think that mans soul is immortal, do say that those which die after they have lived well and honestly, are made [Greek or Hebrew]: but evil and wicked livers become [Greek or Hebrew], and so perpetually remain. For seeing they cannot now work contrary actions, it must needs be, that those habits which they carried with them, 4should endure for ever. But they which would have the soul to be mortal, do allow of spirits, but only in this life. So that they which apply all their senses, as much as in them lieth, to understanding, be [Greek or Hebrew], and good spirits: but they which turn understanding into sensuality, be [Greek or Hebrew], and disturb all things. So the former opinion doth affirm, that one kind passeth into another; which seems no more possible to be brought to pass, than that a man should be changed into a wolf. But if there be any certain nature of spirits, no doubt the same must be firm and steadfast. But if the latter opinion were true: then man, because he is mutable, might be sometimes a spirit, and sometimes an angel. But these men would have angels and spirits to be nothing else, but mens affections.
There be others doo referre these things vnto the humors of mans bodie, 1and especiallie vnto melancholie. For Aristotle in his Problems the 30 sextion saith, that the Sibyls, and the excellent Emperours and famous philosophers were melancholike: and that there were some, which béeing affected with that humour,
1Mercurius Trismegistus (as Augustine saith in his eight book De civitate Dei, the 23. chapter) denieth that there be indeed any spirits at all. For he saith, that God made gods & Intelligences separated from all matter; by which the spheres of the world are moved: further, that men also did make to themselves gods. Asclepius answereth; I think thou speakest of images. Indeed so I do (saith Mercurius) but I mean such images as be so applied to certain aspects of the stars, that they can speak, and heal men, and afflict with sickness, and work miracles; and which be endued with mind, sense, and spirit. 2Alexander Aphrodysaeus saith, that there is a certain divine power spread through the whole world, which can work all things; but that it is requisite the same should be wisely drawn to particular effects. 3For even as we see it cometh to pass in the sun, that although the heat thereof be the general life of all things; yet out of it being diversly applied, there are brought forth divers and sundry things; (for out of the vine it bringeth forth grapes, and out of the tree, apples:) so if that power, which is so spread universally, be fitly drawn by wise men through herbs and stones, there do follow marvellous effects. And thus much hitherto, as touching those, which utterly deny, that there is any certain nature of Daemons or spirits.
1Mercurius Trismegistus (as Augustine saith in his eight booke De ciuitate Dei, the 23. chapter) denieth that there be indéed anie spirits at all. For he saith, that God made gods & Intelligences separated from all matter; by which the spheres of the world are mooued: further, that men also did make to themselues gods. Asclepius answereth; I thinke thou speakest of images. Indéed so I doo (saith Mercurius) but I meane such images as be so applied to certeine aspects of the stars, that they can speake, and heale men, and afflict with sicknes, and worke miracles; and which be indued with mind, sense, and spirit. 2Alexander Aphrodysaeus saith, that there is a certeine diuine power spred through the whole world, which can worke all things; but that it is requisite the same should be wiselie drawne to particular effects.
9 The Platonists grant, 1that spirits be certain substances between gods and men; and that of them some be earthy, some watery, some airy, some fiery, and some starry: and to every one of the spheres severally, there be attributed several spirits; as some be of Saturn, some of Jupiter, and some of the Sun. And they were led thus to say, chiefly by this reason: That between two extremes, there must of necessity be placed a mean: for that heavenly bodies are eternal and incorruptible; but ours are mortal and frail: and therefore between both must be the bodies of spirits, as certain mean things, which may somewhat communicate with both the extremes. For they, notwithstanding that, in time, they be eternal, yet are stirred with affects and motions. And further, that as there be birds in the air, and fishes in the water; even so in the highest region of the air, and in the fire, there be spirits. And least we should think them altogether idle, partly they are tutors of men, and partly rulers of provinces: that they both bring mens prayers unto God, and also carry the benefits of God unto men: that of some they be called Mean-gods, of some Nativity-spirits, and of other some House-gods. 2Apuleius not the least among the Platonists defineth spirits on this wise. He saith that by nature, they are living creatures; by wit, reasonable; by body, airy; by time, eternal; and by mind, passive: for that they be affected even as men be. Howbeit, all they do not seem to agree in this, that the bodies of spirits are eternal. For Plutarch writing of oracles, saith it was reported, that Pan the great god once died. 3But the divines & fathers of sound religion do affirm that there be spirits; and not only those by whom the celestial spheres are driven about: but others also. And some of them say, that they have no bodies, proper I mean, and of their own, whereunto they be so joined, as they can quicken them: and yet they may join unto themselves bodies, which be none of their own.
9 The Platonists grant, 1that spirits be certeine substances betwéene gods and men; and that of them some be earthie, som waterie, som airie, some fierie, and some starrie: and to euerie one of the spheres seuerallie, there be attributed seuerall spirits; as some be of Saturne, some of Iupiter, and some of the Sunne. And they were led thus to saie, chéeflie by this reason: That betwéene two extreames, there must of necessitie be placed a meane: for that heauenlie bodies are eternall and incorruptible; but ours are mortall and fraile: and therefore betwéene both must be the bodies of spirits, as certeine meane things, which may somewhat communicate with both the extreames. For they, notwithstanding that, in time, they be eternall, yet are stirred with affects and motions. And further, that as there be birds in the aire, and fishes in the water; euen so in the highest region of the aire, and in the fire, there be spirits. And least we should thinke them altogither idle, partlie they are tutors of men, and partlie rulers of prouinces: that they both bring mens praiers vnto God, and also carrie the benefits of God vnto men: that of som they be called Meane-gods, of some Natiuitie-spirits, and of other some House-gods.
10 So all these men do confess, 1that wonderful things are done by spirits. The Peripatetics, by celestial bodies; the Platonists, by bodies proper unto spirits; and our divines by spirits, sometime taking bodies to them, and sometimes without bodies. These three opinions confess that there be magicians. But the first understand by magicians, good and wise ⟨p. 79⟩men, which fitly can apply things that work, unto things that suffer; such as are philosophers and physicians. The Platonists do not always take the name of magicians in evil part; but such as have familiarity with spirits. And christians, and the true professors, understand them only to be magicians, which have made any league with devils, and conspire with them against God. For there be some spirits good, and some bad; for some fell at the beginning, & some remained as they were; which thing Homer seemeth to signify in Ate, and others in Ophionaeus. And it may be, that these things came unto them by tradition from the fathers, although darkened with shadows and fables. 2Wherefore we affirm out of the holy scriptures, that there be spirits: and a few places of the scriptures I will rehearse. For it would be infinite and troublesome to recite all.
10 So all these men doo confesse, 1that woonderfull things are doone by spirits. The Peripateticks, by celestiall bodies; the Platonists, by bodies proper vnto spirits; and our diuines by spirits, sometime taking bodies to them, and sometimes without bodies. These thrée opinions confesse that there be magicians. But the first vnderstand by magicians, good and wise ⟨p. 79⟩men, which fitlie can applie things that worke, vnto things that suffer; such as are philosophers and physicians. The Platonists doo not alwaies take the name of magicians in euill part; but such as haue familiaritie with spirits. And christians, and the true professors, vnderstand them onelie to be magicians, which haue made anie league with diuels, and conspire with them against God. For there be some spirits good, and some bad; for some fell at the beginning, & some remained as they were; which thing Homer séemeth to signifie in Ate, and others in Ophionaeus. And it may be, that these things came vnto them by tradition from the fathers, although darkened with shadowes and fables.
1The devil vexed Job, overthrew his houses, and destroyed his cattle and servants. In the history of Ahab, 2a lying spirit was in the mouths of the prophets. Satan put into Davids hart to number the people. 3And David himself in the psalm saith, that God plagued the Egyptians by evil spirits. 4In the prophet Zechariah, 5satan stood to let Jesus the priest, that the people might not return out of captivity. God forbiddeth sacrifices to be done unto devils: 6which he would not forbid, if there were no devils at all. 7Satan tempted Christ; he plucketh the good seed out of mens harts, & had bound the daughter of Abraham for many years. 8The devil prayed Christ that he might go into the herd of swine. 9Christ at the latter day shall say unto the ungodly; Go ye cursed into everlasting fire, 10prepared for the devil and his angels: by which words the devils are most plainly distinguished from men. Jude the apostle saith, 11that Michael strove against the devil for the body of Moses. And James saith, that The devils believe and tremble. 12Christ saith, that He saw satan falling down from heaven, 13and that he stood not fast in the truth.
1Of good spirits also I will only speak a word. They be the ministers of God. For as it is written to the Galatians; The law was given by the ministration of angels. 2And as it is in the epistle to the Thessalonians; In the sound of a trumpet, 3and voice of an archangel, the dead bodies shall arise. And Christ saith, that God will send his angels, 4to gather together his elect, from the four quarters of the earth. And therefore we rightly and truly affirm that there be spirits.
1Of good spirits also I will onelie speake a word. They be the ministers of God. For as it is written to the Galathians; The lawe was giuen by the ministration of angels. 2And as it is in the epistle to the Thessalonians; In the sound of a trumpet, 3and voice of an archangel, the dead bodies shall arise. And Christ saith, that God wil send his angels, 4to gather togither his elect, from the foure quarters of the earth. And therefore we rightlie and trulie affirme that there be spirits.
111 But now we must confute those reasons, which are wont to be alleged by others. These things (say they) may be done by natural causes. I grant indeed, that natural causes are oftentimes great and secret; and do bring many wonderful things to pass. But these effects, which we speak of; as images to speak and give answers, and to utter the distinct voices of men; also to foretell things to come, and those not common, but hidden and secret matters; an ignorant man to have suddenly learned arts & sciences; and he to speak Greek, Hebrew, and the Syrian tongue, and to recite the sentences of philosophers and poets, which never learned those tongs, nor ever handled poets or philosophers; a man to walk invisibly; to stir things that are a far off; to put out a torch far distant from us; an ox or an ass to speak like a man: these things I say do far exceed all force of nature. The magicians also, which work these things, do join therewithal prayers, enchantments, conjurings & commandments: wherein certainly, there is no natural power of working at all. Hereunto they ad also their lines, characters, and circles; which things be within the compass of quantity. But quantities be never reckoned of the philosophers among things that work. The temperature of mans body (I grant) hath great force, but yet not so great; and besides it must needs work by touching. Imagination can do much. True it is: but every one in his own body. Howbeit no man, no not in his own proper body, how strongly soever he imagine, can work all things. For if a man have a withered arm, and so stopped, as the pores cannot have their passage; let him use as great imagination as he will, he shall not cure the same.
111 But now we must confute those reasons, which are woont to be alledged by others. These things (saie they) may be doone by naturall causes. I grant indéed, that naturall causes are oftentimes great and secret; and doo bring manie woonderfull things to passe. But these effects, which we speake of; as images to speake and giue answers, and to vtter the distinct voices of men; also to foretell things to come, and those not common, but hidden and secret matters; an ignorant man to haue suddenlie learned arts & sciences; and he to speake Gréeke, Hebrue, and the Syrian toong, and to recite the sentences of philosophers and poets, which neuer learned those toongs, nor euer handled poets or philosophers; a man to walke inuisiblie; to stir things that are a farre off; to put out a torch far distant from vs; an oxe or an asse to speake like a man: these things I saie doo far excéed all force of nature. The magicians also, which worke these things, doo ioine therewithall praiers, inchantments, coniurings & commandements: wherein certeinlie, there is no naturall power of working at all. Herevnto they ad also their lines, characters, and circles; which things be within the compas of quantitie. But quantities be neuer reckoned of the philosophers among things that worke. The temperature of mans bodie (I grant) hath great force, but yet not so great; and besides it must néeds worke by touching. Imagination can doo much. True it is: but euerie one in his owne bodie. Howbeit no man, no not in his owne proper bodie, how stronglie soeuer he imagine, can worke all things. For if a man haue a withered arme, and so stopt, as the pores cannot haue their passage; let him vse as great imagination as he will, he shall not cure the same.
As for bewitching, it is not so great a marvel; for in old women the humours are corrupted, and being drawn into the eyes, do easily infect, especially children and infants, whose bodies be as it were of wax. But there be other things, which go beyond all power of bewitchings; as that was, when Christ fed five thousand men with five loaves; 1when Joshua commanded the sun to stand still, 2(whereas Aristotle in his eight book of physics, and in his treatise De coelo & mundo saith, that Those intelligences which move the spheres, cannot cease at any time from their work; and that they should move the spheres more slowly, if but one star more should be added thereunto;) when Isaiah called back the sun; 3when at the death of Christ, the Sun suffered an eclipse, the moon being then in opposition. 4Of which thing Dionysius writeth in an epistle unto Apollophanes, and saith, that he had considerately beheld the same, while he was in Egypt; and that it is extant in the history of Phlegon & Aphricanus. Hereunto add, that the shadow of Peter healed the sick; 5& that Elijah ⟨p. 80⟩shut up the heavens, 6so that it did not rain for the space of three years and an half.
As for bewitching, it is not so great a maruell; for in old women the humors are corrupted, and being drawne into the eies, doo easilie infect, especiallie children and infants, whose bodies be as it were of waxe. But there be other things, which go beyond all power of bewitchings; as that was, when Christ fed fiue thousand men with fiue loaues; 1when Iosua commanded the sunne to stand still, 2
12 But humours in mans body can do much. I grant. But yet Christ saith; The works which I do, 1no man can do: and he must sooner be believed than all the sort of Peripatetics. Others say, that these things are only terrifiengs, devised by prudent men to contain the people in their duty. But we do know, that nothing in the scriptures is feigned or devised; for They be the pillars and sure foundation of the truth. 2And whereas they say, that the souls of men do pass and be changed into spirits; that was sufficiently confuted before, when the same was objected. 3Trismegistus saith, that Men do make unto themselves gods; namely, images made and applied unto certain aspects of the heaven, that they can speak, and give out oracles. But a foolish thing it is to think, that men can make themselves gods; and yet if they can, why do they submit & humble themselves unto them? why do they worship them, whom they themselves made? For it is a ridiculous thing, to imagine that the cause of any thing is inferior to the effect thereof. This doth Isaiah very well deride and taunt; 4A man (saith he) taketh a piece of wood, & with the one part he warmeth himself, and baketh him bread; and with the other part, he frameth himself a god. But they can speak and give out oracles. Nay rather David saith much more truly; They have eyes, and see not; they have ears, 5and hear not; they have mouths, and yet speak not. And if they be able to make gods, why do they not rather make themselves [to be] gods? For doubtless, they should be much better advised, if they would make gods of their own selves, than to make them of stones and stocks. Further, if they be gods, why do they not defend themselves? For those idols were a good while a go thrown down, and abolished. And although other idols are brought in by the naughty practise of the papists; yet shall those also by the help of God be one day taken quite away: but if they were gods indeed, they would surely defend themselves. 6Aphrodisaeus saith, that There is a certain general power, which by the properties of things (such as be herbs, stones, and metals) must be drawn unto every particular thing. I admit it be so; yet no such thing can be brought to pass upon the sudden: for the works of nature have their time & course. But Christ upon the sudden turned water into wine;
113 Indeed the Platonists grant, that there be spirits; but they say that they have bodies either watery, or aery, or fiery. These things doubtless they speak; howbeit they speak such things as will not agree one with another. For if the bodies of spirits be elementary, 2how cometh it to pass, that they be eternal? For the elements have both cold and heat, qualities both active and passive, and sometime they strive one with another, and sometime they perish. Others reason after this sort; Forsomuch as there be extremities, we must also grant that there is a mean: but heaven is eternal, and mens bodies are frail and mortal; wherefore of necessity, something must be put between these two, that may be partaker of both. This is no necessary argument. For first we grant, that certain minds there be void of bodies; such as are the angels, and those intelligences, which drive the celestial spheres; & further, that the souls of our bodies are the other extreme. Of other mean things there is no need. But they say, that as fishes be in the sea, and fowls in the air; so there must be spirits conversant in the fire. This is of no necessity. For living creatures are not made for the elements; but the elements for living creatures: and living creatures were made for mans sake. Now what use can there come unto man by those living creatures, which abide in the fire?
113 Indéed the Platonists grant, that there be spirits; but they saie that they haue bodies either waterie, or aierie, or fierie. These things doubtlesse they speake; howbeit they speake such things as will not agrée one with another. For if the bodies of spirits be elementarie, 2how commeth it to passe, that they be eternall? For the elements haue both cold and heate, qualities both actiue and passiue, and sometime they striue one with another, and sometime they perish. Others reason after this sort; Forsomuch as there be extremities, we must also grant that there is a meane: but heauen is eternal, and mens bodies are fraile and mortall; wherefore of necessitie, something must be put betwéene these two, that may be partaker of both. This is no necessarie argument. For first we grant, that certeine minds there be void of bodies; such as are the angels, and those intelligencies, which driue the celestiall spheres; & further, that the soules of our bodies are the other extreame. Of other meane things there is no néed. But they saie, that as fishes be in the sea, and foules in the aire; so there must be spirits cōuersant in the fier. This is of no necessitie. For liuing creatures are not made for the elements; but the elements for liuing creatures: and liuing creatures were made for mans sake. Now what vse can there come vnto man by those liuing creaturs, which abide in the fier?
12 But humors in mans bodie can doo much. I grant. But yet Christ saith; The works which I doo, 1no man can doo: and he must sooner be beléeued than all the sort of Peripatetikes. Others saie, that these things are onlie terrifiengs, deuised by prudent men to containe the people in their dutie. But we doo knowe, that nothing in the scriptures is feigned or deuised; for They be the pillers and sure foundation of the truth. 2And whereas they saie, that the soules of men doo passe and be changed into spirits; that was sufficientlie confuted before, when the same was obiected. 3Trismegistus saith, that Men doo make vnto themselues gods; namelie, images made and applied vnto certeine aspects of the heauen, that they can speake, and giue out oracles. But a foolish thing it is to thinke, that men can make themselues gods; and yet if they can, why doo they submit & humble themselues vnto them? whie doo they worship them, whom they themselues made? For it is a ridiculous thing, to imagine that the cause of anie thing is inferiour to the effect thereof. This dooth Esaie verie well deride and taunt; 4A man (saith he) taketh a peece of wood, & with the one part he warmeth himselfe, and baketh him bread; and with the other part, he frameth himselfe a god. But they can speake and giue out oracles. Naie rather Dauid saith much more trulie; They haue eies, and see not; they haue eares, 5and heare not; they haue mouthes, and yet speake not. And if they be able to make gods, why doo they not rather make themselues [to be] gods? For doubtles, they shuld be much better aduised, if they would make gods of their owne selues, than to make them of stones and stocks. Further, if they be gods, whie doo they not defend themselues? For those idols were a good while a go throwen downe, and abolished. And although other idols are brought in by the naughtie practise of the papists; yet shall those also by the helpe of God be one daie taken quite awaie: but if they were gods indéed, they would surelie defend themselues. 6Aphrodisaeus saith, that There is a certeine generall power, which by the properties of things (such as be herbes, stones, and metals) must be drawne vnto euerie particular thing. I admit it be so; yet no such thing can be brought to passe vpon the sudden: for the works of nature haue their time & course. But Christ vpon the sudden turned water into wine;
