A14350:392
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.
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(whereas Aristotle in his eight booke of physicks, and in his treatise De coelo & mundo saith, that Those intelligencies which mooue the spheres, cannot cease at anie time from their worke; and that they should mooue the spheres more slowelie, if but one star more should be added therevnto;) when Esaie called backe the sunne; 3when at the death of Christ, the Sunne suffered an eclipse, the moone being then in opposition. 4Of which thing Dionysius writeth in an epistle vnto Apollophanes, and saith, that he had consideratelie beheld the same, while he was in Aegypt; and that it is extant in the historie of Phlegon & Aphricanus. Hervnto adde, that the shadowe of Peter healed the sicke; 5& that Elias ⟨p. 80⟩shut vp the heauens, 6so that it did not raine for the space of thrée yéeres and an halfe.
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?
Howbeit, if these men will urge further, concerning the upper region of the air, we will not deny, but that there be spirits there. For so Paul to the Ephesians saith, 1After the prince that ruleth in the air: and afterward in the same epistle; We wrestle not against flesh and blood, but against principalities & powers of this air. 2Also Chrysostom in his 11. homily upon the first epistle to the Thessalonians saith; that the whole air is full of spirits. But let us consider of the bodies of these spirits; for they can be no aery bodies, seeing the air is a body of one kind. For every part of the air is air; and there can be no reason given, why one part thereof should be a spirit more than another: and by that means the whole universal air should be one continued body of spirits. Moreover, the body of a living creature must be instrumental, and have bones, sinews, parts, and several members: but these things cannot be made of the air. Furthermore, a body must have fashions & forms; which things cannot so much as be imagined in the air. But there be (you will say) fashions, and distinct forms in the clouds. I grant it; but they consist not of air only, or alone. And yet this argument is not firm; for spirits may take unto them the bodies of other things. Wherefore some do rather argue on this sort; Spirits have bodies, either celestial, or elementary: if celestial, then their moving must ⟨p. 81⟩be round or circle-wise; as the moving of the heavens is: if elementary, they must of necessity follow the motion of that element, whereof they had their bodies.
Howbeit, if these men will vrge further, concerning the vpper region of the aire, we will not denie, but that there be spirits there. For so Paule to the Ephesians saith, 1After the prince that ruleth in the aire: and afterward in the same epistle; We wrestle not against flesh and bloud, but against principalities & powers of this aire. 2Also Chrysostom in his 11. homilie vpon the first epistle to the Thessalonians saith; that the whole aire is full of spirits. But let vs consider of the bodies of these spirits; for they can be no aierie bodies, séeing the aire is a bodie of one kind. For euerie part of the aire is aire; and there can be no reason giuen, whie one part thereof should be a spirit more than another: and by that meanes the whole vniuersall aire should be one continued bodie of spirits. Moreouer, the bodie of a liuing creature must be instrumentall, and haue bones, sinewes, parts, and seuerall members: but these things cannot be made of the aire. Furthermore, a bodie must haue fashions & forms; which things cannot so much as be imagined in the aire. But there be (you will saie) fashions, and distinct formes in the clouds. I grant it; but they consist not of aire onelie, or alone. And yet this argument is not firme; for spirits may take vnto them the bodies of other things. Wherefore some doo rather argue on this sort; Spirits haue bodies, either celestiall, or elementarie: if celestiall, then their moouing must
114 But to let these things pass. The scriptures do not make Daemons to have bodies, but to be spirits only. Now spirits & bodies, by an Antithesis are put as contraries. For even as a spirit is no body, so likewise a body is no spirit. 2And Christ saith; A spirit hath no flesh nor bones. And that Daemons be spirits, is proved by infinite testimonies of the scriptures. In the history of Ahab, thus the devil speaketh; I will be a lying spirit in the mouth of all the prophets of Ahab. 3And Christ cast out an unclean spirit; 4& the unclean spirit wandered through dry and desert places; afterward he took to himself seven other spirits, worse than himself. Nay verily (will you say) these spirits are but only certain impulsions of the minds, such as be the spirits of wisdom, and the spirits of knowledge: yes in very deed they be substances. 5For Christ saith, that They behold the face of his father: and he shall pronounce at the latter day; 6Go ye cursed into everlasting fire, prepared for the devil and his angels. Wherefore, seeing the holy scriptures do call Daemons, by the name of spirits; I see no cause why any should attribute bodies unto them. But I speak not here of bodies, which are assumed and are come unto them; but of such as be proper to them, and of their own.
114 But to let these things passe. The scriptures doo not make Daemons to haue bodies, but to be spirits onlie. Now spirits & bodies, by an Antithesis are put as contraries. For euen as a spirit is no bodie, so likewise a bodie is no spirit. 2And Christ saith; A spirit hath no flesh nor bones. And that Daemons be spirits, is prooued by infinit testimonies of the scriptures. In the historie of Achab, thus the diuell speaketh; I wil be a lieng spirit in the mouth of all the prophets of Achab.
I know there be other men, somewhat sharp witted indeed, which say, that Daemons be spirits in comparison of us; even as on the other side, angels in comparison of God, may be said to have bodies: and after this manner they say, that Augustine affirmeth Daemons to have bodies. And they say also, that Barnard was of the same opinion, both in his treatise to Eugenius, and also upon the Canticles; howbeit, there be some, which interpret Barnard to speak of bodies assumed. But seeing the holy scriptures (as I said) do call Daemons, spirits; I see no cause why we should imagine them to have bodies. 1For in the scriptures we see, that there are four kinds of spirits. §1First in very deed, GOD himself is a spirit; for he hath no need of a body, either for his being, or for his doing of any manner of thing. §2The next be angels, as well good as bad; neither doubtless have they need of bodies, as touching their own proper actions; but to communicate in actions with us, they have need of bodies: for as we read in the epistle to the Hebrews, 2They be administering spirits. §3The third sort are the spirits of men, which doubtless that they might have their being, have no need of bodies; for they have their being, and do live, even when they are separated from their bodies: yet about their own proper actions, as to have sense, or to grow, they cannot be without bodies. §4The last be the spirits of brute beasts, which neither can have their being, nor do any thing without bodies. By this division we see, that there is no need at all for Daemons to have bodies: for even without them, both they may have their being, and also may exercise their own actions. For they love, they desire, they understand even without bodies.
I knowe there be other men, somewhat sharpe witted indéed, which saie, that Daemons be spirits in comparison of vs; euen as on the other side, angels in comparison of God, may be said to haue bodies: and after this maner they saie, that Augustine affirmeth Daemons to haue bodies. And they saie also, that Barnard was of the same opinion, both in his treatise to Eugenius, and also vpon the Canticles; howbeit, there be some, which interpret Barnard to speake of bodies assumed. But séeing the holie scriptures (as I said) doo call Daemons, spirits; I sée no cause why we should imagine them to haue bodies.
15 Now we must see what they can do. 1Their power is of two sorts, one in understanding; another in working. But we will see what is to be attributed unto them in both kinds. 2That spirits do know many things, we have no doubt: for after the opinion of Lactantius, Tertullian, Capella, 3and Plato in his book entitled Cratylus, they be called Daemones, quasi [Greek or Hebrew], à sciéndo, that is, of knowing. 4But peradventure you will demand, whether they also know things to come; for the which things chiefly their counsel is demanded I answer, that things to come are not always known after one manner. First things to come, are not known as things present, but of God only: for he within his compass comprehendeth all the differences of times. For (as Paul saith) All things are naked, & laid before his eyes. 5Others do not presently see the effects of things, but by reasons they gather of things to come; and that many ways. For first they see the causes of things, and by them gather of the effects, which shall afterward follow. But of causes some are necessary, and some not necessary: of necessary are such as be contained in the mathematics, and in the opposition or conjunction of the heavenly spheres. So do men, which be skilful in the stars, foretell many years before hand, what time eclipses shall happen afterward. Other causes sometime are not necessary or certain: for their effects may be hindered, and such are those, which are called things seldom happening, or things that may happen this way or that way. So the mariner pronounceth of the tempest, and the physician of the pulse.
15 Now we must sée what they can doo. 1Their power is of two sorts, one in vnderstanding; another in working. But we will sée what is to be attributed vnto them in both kinds. 2
16 Then if there be such knowledge granted unto man, 1much rather must the same be granted unto spirits. For they are not let by the heaviness and lump of the flesh, as men be: besides this, continuance and experience is a furtherance unto them. For if that old men do see many more things than young men do, 2then is it credible that spirits, which live for ever, do know very many things: and if they have bodies proper and of their own (as some think) they have such as are nimble and ready, 3so that in a very short space they can fly to and fro ⟨p. 82⟩over all places of the world, and make relation what is done every-where. And for that cause Tertullian calleth them, 4Flying spirits. When they do these things, they may seem to be prophets; because they foreshow such things as are afterward declared unto us in writing. And Augustine De civitate Dei saith, 5that They foreshow these things, that they might be accounted for prophets. And in his book De genesi ad litteram, he reciteth an history of a certain man, who (as he saith) would take meat at no mans hands, but at the hands of a certain priest; and that whereas the priest dwelled far off, about the space of five mile from him, he was wont to tell before hand: Now is he coming out of his house, now is he onward in the way, now is he in the tavern, now is he come to the field, now is he at the door. But Augustine denieth that this kind of foretelling is prophecy: for if a troop of soldiers should come from some place, 6& the watchman from the top of a tower spying them coming, should declare that within short space they would be there; he saith that he nevertheless cannot seem to be a prophet. Moreover spirits may foretell those things which God commandeth them to do; 7
1An other reason is, for that they be placed in the air, and from that region, as out of a watch tower, they perceive the influences and events of things much more easily than we can. 2Besides this also, they see the scriptures of the prophets, and whatsoever is done in the church: and although otherwise they know many things, yet are they much better learned, both by means of the scriptures, and also for because they see what is done in the church. Wherefore Paul unto the Ephesians saith; 3that The hidden mystery of Christ is made manifest unto principalities and powers in the heavenly places. And whereas Hermes Trismegistus foreshowed unto Asclepius, that there would be a fall and desolation of idols, and lamented the same; Augustine saith in his book De civitate Dei, that he might understand that by the predictions of the holy prophets. Many times also do they know, for that they be present at the counsels of God, and are called to execute his commandments. For so, when GOD was taking counsel to deceive Ahab, the devil stood forth, and promised, that he would be A lying spirit in the mouth of all the prophets of Ahab▪ 4and a certain other spirit obtained of God, to forment & trouble Job. And it is no marvel; 5for the devil is the minister of God to do execution. Howbeit, when they be thus called to the counsels of God, they see what he hath appointed to do. 6Oftentimes also, by effects, they gather the causes of things; as if they see a man live well and godly, they suspect that he is a chosen of God; for good deeds be the fruits and effects of election: in like manner, if they see a man to frame himself well unto religion, and to kneel devoutly, they think he prayeth, although they cannot descend into his mind.
1An other reason is, for that they be placed in the aire, and from that region, as out of a watch tower, they perceiue the influences and euents of things much more easilie than we can.
17 But although they can by so many ways and means know things to come, 1yet are they oftentimes deceived; and that for many causes: first because God can let the causes of things, 2though they be never so certain or necessary. When the children were cast into the burning furnace, it was certain that they should be burned; but God did miraculously put himself between them and their destruction, and did hinder the cause: but this could not the devil foresee. For God sometime preserveth those that be his, and sometime he leaveth them, so that they die: and so doth it oftentimes come to pass in things that may happen, either this way, or that way. For although the experience of spirits be very great, yet is it not so great, but that they may be deceived. Undoubtedly the nimbleness of spirits is very great, so that they can easily perceive and report what is done in regions very far distant one from another: 3but yet oftentimes God revoketh his purposed decrees. And if perhaps God command the devil to wast and destroy some region, and the people in the mean time do repent; if the devil foretell that the destruction shall come upon them, it must needs be that he maketh a lie: for oftentimes when men begin to repent from their hart, God forgetteth all his threatenings. These spirits doubtless do see and know the predictions of the prophets: but yet those purposes, which God doth reveal by his prophets, may sometimes be mitigated or changed. Isaiah prophesied that Hezekiah should die; 4but yet when he humbled himself, and earnestly repented, his life was prolonged for 15. years: but that this should come to pass, the devil could never have suspected. Wherefore they may be deceived; partly because they know not the will of God, and partly also because they cannot throughly look into our minds. But the good angels are not deceived, because they refer all things to the will of God.
17 But although they can by so manie waies and meanes knowe things to come, 1yet are they oftentimes deceiued; and that for manie causes: first bicause God can let the causes of things,
1Besides this also, the devil is oftentimes deceived through ambition: for he will seem to be ignorant of nothing; & therefore he doubteth not to foreshow those things which are far beyond his reach. For which cause he mingleth therewith colourable deceits & wiles, that whatsoever should happen, he might seem to have spoken the truth. For he is a crafty and double dealing fellow, as appeareth by these two oracles of his; 2I say that thou Aeacides the Romans conquer may. Again, Croesus being past over Halis flood, shall bring great riches unto naught. Rightly therefore said Isaiah in the 41. chapter; Let them tell us what shall happen, & we will say that they be gods: not as though they tell not the truth sometimes, but because they are oftentimes deceived: Wherefore this doth Isaiah say; Let them answer us certainly, and truly, and always, and without error, what shall come to pass; and we will account them for gods. But how foully the devil may be deceived, it chiefly appeareth in Christ our saviour. Augustine in the ninth book De civitate Dei, 3the 21. chapter saith, that The devil knew and saw many things to be wondered at in Christ, but he knew not with that wholesome and quickening light, wherewith reasonable spirits are cleansed; but only, by certain experiments and temporal signs: & yet did he know him far better than men did. For he saw better and more nearly, than any sight of man can discern, how much the acts of Christ did surpass the power of nature. And yet that knowledge in the devil did God repress and darken, when it pleased him. And therefore the devil doubted not to tempt Christ, which certainly he would not have done, 4if he had known Christ indeed. For that knowledge depended upon certain temporal signs, which oftentimes may trouble a man. 5Therefore Paul said, If they had known the Lord of glory, they would never have crucified him.
1Besides this also, the diuell is oftentimes deceiued through ambition: for he will séeme to be ignorant of nothing; & therefore he doubteth not to foreshew those things which are far beyond his reach. For which cause he mingleth therewith colorable deceits & wiles, that whatsoeuer should happen, he might séeme to haue spoken the truth. For he is a craftie and double dealing fellowe, as appeareth by these two oracles of his;
But these words (you will say) were spoken of Pilate, and of the chief priests. But that maketh no matter; for they were the organs and instruments of the devil. And John saith, that The devil put into Judas hart to betray Christ. 1But what did let him (you will say) that he might not perceive the Godhead of Christ? I will tell you. Even many things, which in Christ seemed to be but poor, abject and vile. For he suspected, that he, which suffered such infamous things, could not be God: and so it was but a suspicion, and not a knowledge. But wherefore then did he persecute Christ unto death? Because he did not think, that his kingdom should by that means have a fall: yet on the other side, when he saw that his tyranny began to decline, & that his overthrow was at hand, he thought to prevent it in time; and for that cause he sent those dreams unto Pilats wife, 2because he now suspected that it was Christ. I might show by other examples, how the devil is wont to be deceived; but I thought this one to be sufficient for our purpose at this time. In deed he knoweth natural things readily enough, unless perhaps God will sometimes blind him, and turn him away. For though he be stubborn and rebellious, yet is he in the hand and power of God. Moreover, he is many times let, 3through hatred, envy, malice, and pride. And we have experience in our own selves, how much reason is wont to be obscured by such troublesome affections, Hereunto also may be added the greatness of torments, and the sharpness of punishments [wherewith he is vexed:] wherefore the angels are less deceived, because they see all things with a quiet mind.
But these words (you will saie) were spoken of Pilate, and of the chéefe préests. But that maketh no matter; for they were the organs and instruments of the diuell. And Iohn saith, that The diuell put into Iudas hart to betraie Christ. 1But what did let him (you wil say) that he might not perceiue the Godhead of Christ? I will tell you. Euen manie things, which in Christ séemed to be but poore, abiect and vile. For he suspected, that he, which suffered such infamous things, could not be God: and so it was but a suspicion, and not a knowledge. But wherefore then did he persecute Christ vnto death? Bicause he did not think, that his kingdome should by that meanes haue a fall: yet on the other side, when he saw that his tyrannie began to decline, & that his ouerthrowe was at hand, he thought to preuent it in time; and for that cause he sent those dreames vnto Pilats wife,
18 But you will demand, 1whether they see the thoughts and cogitations of men? Here they that answer, are wont to make a double distinction. If we understand the mind to be, as it showeth it self by signs, and by some moving & gesture of the body; so devils can see the minds of men. For they which be in an anger, are hot; they which are afraid, are cold and pale. And Augustine saith, that All the cogitations of the mind have some impressions in the body: by them the devil can make his conjecture, what we cast in our mind. Now our eyes are not so sharp sighted that they can see these things: yet the same Augustine in his book of retractations, doth after a sort moderate this sentence; and denieth that any impressions arise in the body by quiet cogitations. But if we understand the very mind, as it is of it self, the devil cannot reach so far, as that he can understand what we desire or think. But you will say; Seeing mans understanding dependeth of phantasies and forms, cannot the devil perceive them? Yes verily; but whether our understanding be occupied in them, that he cannot see, much less can he see what the will doth determine of them. For the will doth not follow those forms & figures, but it followeth the understanding. Now if we will ask counsel of the holy scriptures, they answer most plainly, that the devil cannot know mans cogitations. For they call God, The knower of harts; and say, that He alone is the searcher of the harts & reins. 2And they add that None knoweth the secrets of man, 3but the spirit of man that is within him; and that The spirit searcheth out even the deep mysteries of God. Seeing only God and man can see mans hart, the devil must needs be excluded.
18 But you will demand, 1whether they sée the thoughts and cogitations of men? Here they that answere, are woont to make a double distinction. If we vnderstand the mind to be, as it sheweth it selfe by signes, and by some moouing & gesture of the bodie; so diuels can sée the minds of men. For they which be in an anger, are hot; they which are afraid, are cold and pale. And Augustine saith, that All the cogitations of the mind haue some impressions in the bodie: by them the diuell can make his cōiecture, what we cast in our mind. Now our eies are not so sharp sighted that they can sée these things: yet the same Augustine in his booke of retractations, dooth after a sort moderate this sentence; and denieth that anie impressions arise in the bodie by quiet cogitations. But if we vnderstand the verie mind, as it is of it selfe, the diuel cannot reach so far, as that he can vnderstand what we desire or thinke. But you will saie; Séeing mans vnderstanding dependeth of phantasies and forms, cannot the diuell perceiue them? Yes verelie; but whether our vnderstanding be occupied in them, that he cannot sée, much lesse can he sée what the will dooth determine of them. For the will dooth not followe those forms & figures, but it followeth the vnderstanding. Now if we will aske counsell of the holie scriptures, they answere most plainelie, that the diuell cannot knowe mans cogitations. For they call God, The knower of harts; and saie, that He alone is the searcher of the harts & reines.
And Solomon in the second book of Chronicles, the sixth chap. in those solemn prayers, 1which he made after the finishing of the temple, speaketh ⟨p. 84⟩thus unto God; Thou only ô Lord knowest the thoughts of mans heart. As if he had said, No man, no angels, nor any other thing created. And Jeremiah; 2Perverse (saith he) and very deep is the hart of man: who is able to search the bottom thereof? And of the person of God he addeth, I am God, which searcheth the heart and reins. Further, God will not work together with the devil, so that the devil also should be able to see the cogitations and minds of men. And this is thought of some to be done through the mercy of God. For if he could look into the secret counsels of our harts, he would tempt us much more vehemently. The author of the book De dogmatibus ecclesiasticis affirmeth for certainty, 3that the devil cannot know the thoughts of men. And Jerome upon the ninth chapter of Matthew expounding these words; 4And Jesus perceiving their thoughts; by this (saith he) it is evident enough, that Christ is God; seeing he can reach even unto the harts of men. By signs therefore, and outward tokens the devil may guess what we cast in our minds; but to what end and purpose, and what we think, he cannot for certainty understand. And out of doubt if he were sure of the faith & constancy of holy men, he would never tempt them, least he should be shamefully rejected, as it fell out in Job.
And Salomon in the second booke of Chronicles, the sixt chap. in those solemne praiers, 1which he made after the finishing of the temple, speaketh ⟨p. 84⟩thus vnto God; Thou onlie ô Lord knowest the thoughts of mans heart. As if he had said, No man, no angels, nor any other thing created. And Ieremie;
19 Touching the knowledge which the devil hath, 1we have spoken sufficiently. Now we must see by what means he is able to declare those things, which he foreseeth will come to pass; & there be divers ways thereof. For he hath oracles; fore-speakings, dreams, superstitions, working by circles and pricks in the earth, divinations on the water, necromancy, lots, soothsayings by birds & beasts, and a number such like. And these things he showeth unto men for no other end, but to obtain of them some offering & service. Which thing Seneca not understanding, in the fourth book of his natural questions jesteth at certain things, which seem to serve for our purpose. For he saith, that Among the Cleons there was a custom, that when they which were the observers [of the coming] of hail, had perceived by some cloud, that hail was ready to fall upon their vines, they should diligently warn the people of the same: now they fled neither to cloak nor cover, but to sacrifice. For they which were of some wealth, killed either a cock, or a white lamb: & those of the poorer sort which had neither cock nor lamb, used violence on themselves, & with a very sharp pointed knife let themselves blood out of the thumb; as though forsooth (saith Seneca) that silly little blood could reach unto the clouds. These are his words; but (as I say) he understood not the ambition of evil spirits.
19 Touching the knowledge which the diuell hath, 1we haue spoken sufficientlie. Now we must sée by what meanes he is able to declare those things, which he foreséeth will com to passe; & there be diuers waies therof. For he hath oracles; fore-speakings, dreams, superstitions, working by circles and pricks in the earth, diuinations on the water, necromancie, lots, soothsaiengs by birds & beasts, and a number such like. And these things he sheweth vnto men for no other end, but to obteine of them some offering & seruice. Which thing Seneca not vnderstanding, in the fourth booke of his naturall questions iesteth at certeine things, which séeme to serue for our purpose. For he saith, that Among the Cleons there was a custome, that when they which were the obseruers [of the comming] of haile, had perceiued by some cloud, that haile was readie to fall vpon their vines, they should diligentlie warne the people of the same: now they fled neither to cloke nor couer, but to sacrifice. For they which were of some welth, killed either a cocke, or a white lambe: & those of the poorer sort which had neither cock nor lambe, vsed violence on themselues, & with a very sharp pointed knife let themselues blood out of the thumb; as though forsooth (saith Seneca) that sillie little bloud could rech vnto the clouds. These are his words; but (as I saie) he vnderstood not the ambition of euill spirits.
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;
16 Then if there be such knowledge granted vnto man, 1much rather must the same be granted vnto spirits. For they are not let by the heauines and lumpe of the flesh, as men be: besides this, continuance and experience is a furtherance vnto them. For if that old men doo sée manie more things than yoong men doo, 2then is it credible that spirits, which liue for euer, doo knowe verie manie things: and if they haue bodies proper and of their owne (as some thinke) they haue such as are nimble and readie, 3so that in a verie short space they can flie to and fro ⟨p. 82⟩ouer all places of the world, and make relation what is doone euerie-where. And for that cause Tertullian calleth them, 4Flieng spirits. When they doo these things, they may séeme to be prophets; bicause they foreshew such things as are afterward declared vnto vs in writing. And Augustine De ciuitate Dei saith, 5that They foreshew these things, that they might be accounted for prophets. And in his booke De genesi ad litteram, he reciteth an historie of a certeine man, who (as he saith) would take meate at no mans hands, but at the hands of a certeine préest; and that whereas the préest dwelled far off, about the space of fiue mile from him, he was woont to tell before hand: Now is he comming out of his house, now is he onward in the waie, now is he in the tauerne, now is he come to the field, now is he at the doore. But Augustine denieth that this kind of foretelling is prophesie: for if a troope of soldiers should come from some place, 6& the watchman from the top of a tower spieng them comming, should declare that within short space they would be there; he saith that he neuerthelesse cannot séeme to be a prophet. Moreouer spirits may foretell those things which God commandeth them to doo; 7as oftentimes it happeneth: for God dooth oftentimes command them to wast and destroie countries. And (as Dauid saith) He destroied Egypt by euill angels. So in Samuel, 8the diuell foretold that Saule the next daie after should die; for he was then in the bondage and possession of the diuell. Further, when they sée that they haue a bound prescribed them, they promise (so they may haue some little gift giuen them) that they will rage no longer.
