A14350:396
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.
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 ⟨p. 81⟩be round or circle-wise; as the moouing of the heauens is: if elementarie, they must of necessitie followe the motion of that element, whereof they had their bodies.
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.
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.
20 Now we must consider of the power of spirits, as touching those works, 1which seem to be above nature. Some jest at all this matter, and think that nothing at all can be done either by magicians or by spirits. And of this mind is Pliny in the thirty book of his natural history, and the first chapter: for he saith, 2that It is found by most evident reasons, that all art magic is vain, and hath neither any certainty nor soundness. For he showeth that Nero being a prince, as he gave himself to the study of singing and ruling of chariots; so he was desirous of art magic, and that he wanted neither wit nor power, nor instructor. For that Tyridatis the king of Armenia, received his kingdom from him, and by his commandment brought very learned magicians out of the east; that Nero also as he was very diligent suffered himself to be instructed, but that at the length all came to nothing. And this also may be said of Julian the apostate; for after that he had begun to give himself unto magicians, all things began to fall to ruin. If these so great princes, and (as it were) rulers of the world, could bring nothing to pass; what may we guess of other men? And yet the devils must needs have obeyed these two men most of all: for they were the most malicious enemies of christian religion. But howsoever it be, there is no doubt but the devils can do many things: howbeit, why they would do nothing for Nero and Julians sake, God only knoweth. For he will not have the devil to do more, than he himself permitteth and willeth him to do; for the strength of spirits, and their power of working, dependeth no less upon God, than doth their knowledge.
20 Now we must consider of the power of spirits, as touching those works, 1which séeme to be aboue nature. Some iest at all this matter, and thinke that nothing at all can be doone either by magicians or by spirits. And of this mind is Plinie in the thirtie book of his naturall historie, and the first chapter: for he saith, 2that It is found by most euident reasons, that all art magike is vaine, and hath neither any certeintie nor soundnes. For he sheweth that Nero being a prince, as he gaue himselfe to the studie of singing and ruling of chariots; so he was desirous of art magike, and that he wanted neither wit nor power, nor instructor. For that Tyridatis the king of Armenia, receiued his kingdome from him, and by his commandement brought verie learned magicians out of the east; that Nero also as he was very diligent suffered himselfe to be instructed, but that at the length all came to nothing. And this also may be said of Iulian the apostata; for after that he had begun to giue himselfe vnto magicians, all things began to fall to ruine. If these so great princes, and (as it were) rulers of the world, could bring nothing to passe; what may we gesse of other men? And yet the diuels must néeds haue obeied these two men most of all: for they were the most malicious enimies of christian religion. But howsoeuer it be, there is no doubt but the diuels can doo manie things: howbeit, whie they would doo nothing for Nero and Iulians sake, God onlie knoweth. For he will not haue the diuell to doo more, than he himselfe permitteth and willeth him to doo; for the strength of spirits, and their power of working, dependeth no lesse vpon God, than dooth their knowledge.
21 But that magicians can do much, 1it may be proved out of Gods law. For in the 42. chapter of Exodus, the 20. of Leviticus, & in the 18. of Deuteronomy, it is commanded that The magicians, soothsayers, and witches should be punished with extremity. The same thing also is decreed by mans law. For there is a caveat in the twelve tables, that none should charm other mens fruits. Whereof Pliny likewise maketh mention; and so doth Seneca in his book of natural questions. But laws are not made but of things that be, and do usually come to pass. In the code De maleficis & mathematicis, there be many laws extant concerning this thing: and especially the law of Constantius; who without doubt was fellow in the empire with Julianus, & peradventure his naughtiness (for it is certain that Julian attributed much to such follies) was touched in those laws, wherein it is thus decreed; If any magician shall repair to another mans house, let him be burned; he that brought him thither, let him be banished into the islands; let them be stricken with the sword; let them be cast unto the wild beasts: ⟨p. 85⟩they being such as will disturb mankind. In the decrees, caus. 26. quest. 5. beginning Nihil aliud agitur, among the Extravagants, there is a special title of sorcerers: so many laws should never have been made, unless it had been known for certainty, that magicians and witches are able to do somewhat. And David in the 58. psalm, 2saith, that The poison of them is like the poison of a serpent, and as [the venom] of a deaf adder stopping her ear, which refuseth to hear the voice of the enchanter or charmer, charm he never so wisely. David by these words commendeth not enchantment; but yet undoubtedly he showeth, that there is a certain power of enchanting.
21 But that magicians can doo much, 1it may be prooued out of Gods lawe. For in the 42. chapter of Exodus, the 20. of Leuiticus, & in the 18. of Deuteronomie, it is commanded that The magicians, soothsaiers, and witches should be punished with extreamitie. The same thing also is decréed by mans lawe. For there is a caueat in the twelue tables, that none should charme other mens fruits. Whereof Plinie likewise maketh mention; and so dooth Seneca in his booke of naturall questions. But lawes are not made but of things that be, and doo vsuallie come to passe. In the code De maleficis & mathematicis, there be many lawes extant concerning this thing: and especiallie the lawe of Constantius; who without doubt was fellowe in the empire with Iulianus, & peraduenture his naughtines (for it is certeine that Iulian attributed much to such follies) was touched in those lawes, wherin it is thus decréed; If anie magician shall repaire to another mans house, let him be burned; he that brought him thither, let him be banished into the ylands; let them be striken with the sword; let them be cast vnto the wild beasts:
In the 13. of Deuteronomium; If any prophet shall do signs and wonders, 1and would lead thee away to strange gods: thou shalt not spare him, thy hand shall be upon him. And in the 24. chapter of Matthew; 2There shall come false prophets, and false christs, and shall give out signs, to turn, if it were possible, the very elect into error. And Paul saith in the second epistle to the Thessalonians, that The coming of antichrist shall be in power, 3in signs, and in lying wonders. Also the histories, as well holy as profane, do teach us this thing. In the history of Job, 4the devil brought down fire from heaven, and destroyed the herds of cattle. He raised up the winds, and shook the four corners of the house, and crushed Jobs children in pieces. 5In the gospel we read, that many were taken with devils, thrown down on the ground, tormented, and cast into the fire. Other devils, when they were many, and yet possessed but one man, said that They were a legion, and obtained leave to be sent into a heard of swine, 6which they drove headlong into the sea. In the histories of the Ethnics we read, that the image of fortune spake at two several times; first that it was well or rightly set up; and secondly that it was well worshipped: that Tuccia the vestal virgin, to clear her self from suspicion of whoredom, carried water in a sieve: that Claudia, for the same cause, when the ship (wherein the goddess called Bona dea was carried) stack so fast in the sands, that by any strength of man it could not be moved, she with her girdle only removed and drew it to the shore: that a serpent followed Aesculapius even unto Rome. And Pliny saith, that the olive garden of Vectius Marcellus started over the high way: & that growing corn did oftentimes by art magic flit from one place to another. Actius Navius did cut a whetstone in sunder with a barber's razor. What needeth many words? It were an infinite thing to show all that might be said of this matter. And to say that all these things are but fables, (especially seeing some such things appear unto us out of the holy scriptures) it should be too impudent a part.
22 But to the intent we may keep some method, we will thus distinguish this power. 1Those things which seem to be done, be either done indeed; or else they are but feigned by illusion. In those things which be done in very deed, as they seem to be; there are three things attributed unto spirits. First, that they can gather together the principles & beginnings of things, out of which they know something may be made; and then can compound one with an other, and join together things that work, with things that suffer: further, that they can move & drive some things: lastly, that they can put on bodies, & in them be familiarly conversant with men. First, that they do gather together the principles of things, and apply them unto a matter; 2Augustine testifieth, both in his book De civitate Dei, and also in his third book De trinitate, the seventh and eight chapters. By this means they work things of great wonder and admiration; and yet we see only the effects: for the way and means whereby they are done, we cannot perceive. But those miracles, which be done by God, or by godly men, in the name of Christ, have no need of any such labour. No verily, nor yet those things which be done by evil men, in the name and power of Christ, need any such means: only the devil seeketh those ways. 3And yet, even in those things he can do nothing, more than God giveth him leave: for he cannot do all things at his own liberty.
22 But to the intent we may kéepe some method, we will thus distinguish this power. 1Those things which séeme to be doone, be either doone indéed; or else they are but feigned by illusion. In those things which be doon in verie déed, as they séeme to be; there are thrée things attributed vnto spirits. First, that they can gather togither the principles & beginnings of things, out of which they know somthing may be made; and then can compound one with an other, and ioine togither things that worke, with things that suffer: further, that they can mooue & driue some things: lastlie, that they can put on bodies, & in them be familiarlie conuersant with men. First, that they doo gather togither the principles of things, and applie them vnto a matter;
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.
In the 13. of Deuteronomium; If anie prophet shall doo signes and woonders, 1and would lead thee awaie to strange gods: thou shalt not spare him, thy hand shall be vpon him. And in the 24. chapter of Matthew; 2There shall come false prophets, and false christs, and shall giue out signes, to turne, if it were possible, the verie elect into error. And Paule saith in the second epistle to the Thessalonians, that The comming of antichrist shall be in power, 3in signes, and in lieng woonders. Also the histories, as well holie as prophane, doo teach vs this thing. In the historie of Iob, 4the diuell brought downe fire from heauen, and destroied the heards of cattell. He raised vp the winds, and shooke the foure corners of the house, and crushed Iobs children in péeces. 5In the gospell we read, that manie were taken with diuels, throwne downe on the ground, tormented, and cast into the fire. Other diuels, when they were manie, and yet possessed but one man, said that They were a legion, and obteined leaue to be sent into a heard of swine, 6which they droue headlong into the sea. In the histories of the Ethniks we read, that the image of fortune spake at two seuerall times; first that it was well or rightlie set vp; and secondlie that it was well worshipped: that Tuccia the vestall virgin, to cléere hir selfe from suspicion of whoordome, caried water in a siue: that Claudia, for the same cause, when the ship (wherein the goddesse called Bona dea was carried) stacke so fast in the sands, that by any strength of man it could not be mooued, she with hir girdle onlie remooued and drew it to the shore: that a serpent followed Aesculapius euen vnto Rome. And Plini saith, that the oliue garden of Vectius Marcellus started ouer the high waie: & that growing corne did oftentimes by art magik flit from one place to another. Actius Nauius did cut a whetstone in sunder with a barbours rasor. What néedeth manie words? It were an infinit thing to shew all that might be said of this matter. And to saie that all these things are but fables, (especiallie séeing some such things appeare vnto vs out of the holie scriptures) it should be too impudent a part.
