A14350:404
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.
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, 2bicause he now suspected that it was Christ. I might shew by other examples, how the diuell is woont to be deceiued; but I thought this one to be sufficient for our purpose at this time. In déed he knoweth naturall things redilie inough, vnlesse perhaps God will sometimes blind him, and turne him awaie. For though he be stubborne and rebellious, yet is he in the hand and power of God. Moreouer, he is manie times let, 3through hatred, enuie, malice, and pride. And we haue experience in our owne selues, how much reason is woont to be obscured by such troublesom affections, Herevnto also may be added the greatnes of torments, and the sharpenes of punishments [wherwith he is vexed:] wherefore the angels are lesse deceiued, bicause they sée al things with a quiet mind.
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;
To make this matter plain, Augustine (me thinketh) doth use an apt similitude; 1We see that evil and wicked men, and such as are condemned to work in the mines, have the use of fire and hammers; and yet not to the end they should mar them, but that they might apply them to some use: even so, the devil cannot do so much as he would, but so much as God giveth him liberty to do. The self-same must we think concerning that power, whereby the devil driveth and moveth any thing. For if he might be suffered to have his own will, he would disturb the whole earth & the heavens. And therefore those magicians of Pharaoh, 2when they had brought forth frogs, and had turned the water into blood; yet afterward they failed in bringing forth lice. Not that it was so hard a thing to make lice, but because God did hinder them; and therefore they were constrained to cry out; This is the finger of God. Those men were called magicians, and therefore they used such kind of means. But Moses needed no such means, although he brought to pass much greater and more marvellous things; 3for he was no magician: although that Pliny the perpetual adversary of religion thought him so to be. For in ⟨p. 86⟩his 30. book the second chapter, 4when he had said that there be divers ways & kinds of magic, he saith that there was one kind proper unto the Jews, & that the same was first begun by Moses, Jambs, & Jatopas. In which place I think that Pliny not only erred in the thing, but also in the name; 5and that he called him Jatopas, whom Paul to Timothy named Jambres.
To make this matter plaine, Augustine (mée thinketh) dooth vse an apt similitude; 1We sée that euill and wicked men, and such as are condemned to worke in the mines, haue the vse of fire and hammers; and yet not to the end they should mar them, but that they might applie them to some vse: euen so, the diuell cannot doo so much as he would, but so much as God giueth him libertie to doo. The selfe-same must we thinke concerning that power, wherby the diuell driueth and mooueth anie thing. For if he might be suffered to haue his owne will, he would disturbe the whole earth & the heauens. And therefore those magicians of Pharao,
How the rods of the magicians were changed into serpents, it is not throughly agreed upon among the fathers. Strabus and Tertullian in his book De anima, 1think that it was nothing but a deceiving of the sight; the rods being privily conveyed away, and serpents put in their places. Even as the poets feign, that Iphigenia being ready to be sacrificed, was taken from the sight of men, and a hind put in her place: but in very deed it is credible, that they were serpents; because the devils were not ignorant of what beginnings & principles serpents might be made: & that they could presently bring to pas those things, which otherwise would have required a long time. For although we (saith Augustine) cannot see that strength and power, which remaineth in the original of every thing; yet the devils do see it. For he saith that in Epirus there is a well, wherein torches lighted are put forth, and unlight torches are lighted: the principles and beginnings of that effect are in that well, 2although we cannot see them. And yet we say not here, that the devil doth either create or make such things; but only that he is a minister serving unto nature. Even so the husbandman, when he tilleth and soweth the ground; and the gardener, when he pruneth and delveth a vine, do not create the corn or wine, but only do help nature. 3So Augustine saith, that Jacob did not bring forth the colour upon the sheep; but did only rightly apply the forms & shapes. And to take an example even of spiritual things, the ministers of the church do not justify any man, or forgive any man his sins; but are only ministers, by whose endeavour God bringeth these things to pass; I planted (saith Paul) and Apollo watered, 4but God it is that gave the increase.
How the rods of the magicians were changed into serpents, it is not throughlie agréed vpon among the fathers. Strabus and Tertullian in his booke De anima, 1thinke that it was nothing but a deceiuing of the sight; the rods being priuilie conueied awaie, and serpents put in their places. Euen as the poets faine, that Iphigenia being readie to be sacrificed, was taken frō the sight of men, and a hind put in hir place: but in very déed it is credible, that they were serpents; bicause the diuels were not ignorant of what beginnings & principles serpents might be made: & that they could presently bring to pas those things, which otherwise would haue required a long time. For although we (saith Augustine) cannot sée that strength and power, which remaineth in the originall of euerie thing; yet the diuels doo sée it. For he saith that in Epyrus there is a well, wherein torches lighted are put foorth, and vnlight torches are lighted: the principles and beginnings of that effect are in that well,
23 But it seemeth wonderful, how they can so speedily bring these things to pass. 1For whether they have swift bodies, or no bodies at all; yet to bring forth any natural thing, it would seem to require a time. Howbeit, we must consider, that these [seeds or] beginnings of natural things, be as it were instruments; and they have some power of their own nature. 2But it maketh a great matter into whose hands they do happen; for a skilful artificer will work any thing both handsomely and speedily: but give the same instruments unto an ignorant and unskilful man, and he will do it neither readily nor yet very handsomely: even so any spirit, as a skilful artificer, will bring more to pas in one minute, than by the accustomed order of nature can be wrought in a long time. For those chief originals are not to be weighed in their own nature; although that even by nature we see some things to be made in a manner upon the sudden. As in the summer time, of a shower of rain, little frogs do suddenly arise: but yet therein indeed, there is admitted some space of time though it be but short. So these vagabond jugglers seem to devour bread, and immediately to spit out meal; and when they have drunk wine, they seem presently to pour the same again out of the middest of their forehead. And if there can be such a readiness and dexterity of doing in man, why shall it not much rather be attributed unto spirits? For in a spirit there is much more nimbleness than in a man. Wherefore the spirits do not bring forth these things of themselves: for so should they beget a kind like unto themselves; as of a man is brought forth a man; of a horse, is brought forth a horse. But a spirit doth not bring forth a spirit: but as I said, doth take the principal originals of things, and applieth them unto a matter, and so bringeth wonderful things to pass.
23 But it séemeth woonderfull, how they can so spéedilie bring these things to passe. 1For whether they haue swift bodies, or no bodies at all; yet to bring foorth anie naturall thing, it would séeme to require a time. Howbeit, we must consider, that these [séeds or] beginnings of naturall things, be as it were instruments; and they haue some power of their owne nature. 2
But how far the nature of things may proceed, it is hard to judge. 1Wherefore the devil is bridled two ways: the first is, by the bounds of nature; the second is, by the will of God. So the devil may bring in plague, famine, and sores: for he knoweth of what causes and beginnings these things be made. For he afflicted Job, 2and brought plagues and punishments by evil angels. And Christ saith, that the devil bound the daughter of Abraham by the space of forty years. 3And this also the good angels do sometimes; for the angel of the Lord in one night overthrew the host of Sennacherib, 4and brought in a plague in the time of king David: 5& David himself saw the angel of God striking the people in [the threshing flower of] Areuna. But those things, which go altogether beyond nature, as to raise the dead, to change men into beasts, are only delusions, of which we are to speak afterward.
But how far the nature of things may procéed, it is hard to iudge. 1Wherefore the diuell is bridled two waies: the first is, by the bounds of nature; the second is, by the will of God. So the diuell may bring in plague, famine, and sores: for he knoweth of what causes and beginnings these things be made. For he afflicted Iob, 2and brought plagues and punishments by euill angels. And Christ saith, that the diuell bound the daughter of Abraham by the space of fortie yéeres. 3And this also the good angels doo sometimes; for the angel of the Lord in one night ouerthrew the host of Senacherib, 4and brought in a plague in the time of king Dauid:
24 Now, as touching the other parts; 1namely that the devil can move and drive forward some things, there is no doubt thereof. For seeing the soul, which is tied much more unto the body, than a spirit is, can move & govern the body; assuredly the devil can much rather do it. This appeareth sufficiently by fires, and tempests so often raised by the devil: and by that ship of Claudia, and by the flitting of the olive garden and field of corn; of which things we spake before. It is said, that when Ascanius had carried away the household gods from Lavinium ⟨p. 87⟩unto Alba, they returned back again of themselves into their own chapel at Lavinium. Besides this, spirits do sometimes hurl stones. And these magicians, which seem to ride on a cane in the air, are kept or held aloft by a secret power of devils; and by the same power Simon Magus did fly in the air.
24 Now, as touching the other parts; 1namelie that the diuell can mooue and driue foreward some things, there is no doubt thereof. For séeing the soule, which is tied much more vnto the bodie, than a spirit is, can mooue & gouerne the bodie; assuredlie the diuell can much rather doo it. This appeareth sufficientlie by fiers, and tempests so often raised by the diuell: and by that ship of Claudia, and by the flitting of the oliue garden and féeld of corne; of which things we spake before. It is said, that when Ascanius had caried awaie the houshold gods from Lauinium ⟨p. 87⟩vnto Alba, they returned backe againe of themselues into their owne chappell at Lauinium. Besides this, spirits doo somtimes hurle stones. And these magicians, which séeme to ride on a cane in the aire, are kept or held aloft by a secret power of diuels; and by the same power Simon Magus did flie in the aire.
125 Lastly, they also put bodies on themselves. Neither is it to be doubted, but that the devil being a spirit, can pierce through the soundest and massiest bodies. 2By this means he doth oftentimes convey himself into images; he spake in the serpent, he loosed the tongue of the ass. He also taketh upon him even the bodies of men, either living or dead; he vexeth and tormenteth them, 3and hindereth their natural works. He observeth oftentimes the course of the moon, to the intent (as Jerome saith) that he may slander that planet, or rather to watch for the abounding of humours, whereby he may the more grievously disquiet the body. Sometimes he putteth on an airy body; but that he doth not form or quicken, as the soul doth our body: neither doth he make it to pass into one substance with himself, as did the word of GOD with an humane body: for devils can put off those bodies when they will, for they be in them (as the Schoolmen speak) definitely; 4that is, they be in them, so that they be not any where else. God in very deed in the old testament, presented himself sometime to be seen in some form; but he was not definitely in the same: for he was so present there, as he notwithstanding in the mean time was every-where else. But the devil (as saith Augustine) fitteth unto himself some body as it were a garment. And Chrysostom writing of the patience of Job, saith, that He which brought tidings of the fall of the house, 5and destruction of his family and cattle, was not a man, but a spirit. For if thou wert a man (saith he) how diddest thou know that the wind came from the wilderness? Or if thou wert there, how happeneth it, that thou wert not destroyed with the rest?
125 Lastlie, they also put bodies on themselues. Neither is it to be doubted, but that the diuell being a spirit, can perse through the soundest and massiest bodies. 2
1A good part of the writers think, that the spirits do frame themselves bodies of the air: for that there must be a certain Sympathia, or mutual agreement between the place and the inhabitants thereof, and that the devils (as we have said before) have their habitation in the air: wherefore it is credible, that they apply unto themselves fit bodies of the air. Further they add, that it behooveth that the bodies of them should be light and nimble; for spirits (as Tertullian saith) be as it were fowls, and do most swiftly fly over all places. Besides this they add, that experience teacheth, that those bodies be airy; for that there had been some men, which endeavoured sometime to cut and wound them, but yet they could not prevail: for they gave place to the blows, and straightway came together again. Wherefore the poet Virgil trimly pronounced [of Anchises, which missing his wife in the flight of Troy, seeming to him that he saw her spirit, said;] Three times about her neck I sought mine arms to set, and thrice In vain her likeness fast I held: for through my hands she flies, Like wavering wind; or like to dreams, that men full swift espies. Moreover, these bodies do soon vanish from the sight; but and if they were earthy, there would remain some massive substance; if they were watery, they would run abroad; if they were of fire, they would burn, and might not be handled. But the spirits do thicken and engross these bodies, by strait trussing of the parts together; for otherwise they might not be seen or touched. Abraham saw angels, 2and washed their feet, set meat before them, and they also did eat.
1A good part of the writers thinke, that the spirits doo frame themselues bodies of the aire: for that there must be a certeine Sympathia, or mutuall agréement betwéene the place and the inhabitants thereof, and that the diuels (as wée haue said before) haue their habitation in the aire: wherfore it is credible, that they applie vnto themselues fit bodies of the aire. Further they adde, that it behooueth that the bodies of them should be light and nimble; for spirits (as Tertullian saith) be as it were fowles, and doo most swiftlie flie ouer all places. Besides this they adde, that experience teacheth, that those bodies be airie; for that there had béene some men, which indeuoured sometime to cut and wound them, but yet they could not preuaile: for they gaue place to the blowes, and straitway came togither againe. Wherefore the poet Virgil trimlie pronounced [of Anchyses, which missing his wife in the flight of Troie, séeming to him that he sawe hir spirit, said;] Three times about hir necke I sought mine armes to set, and thrise In vaine hir likenes fast I held: for through my hands she flies, Like wauering wind; or like to dreames, that men full swift espies. Moreouer, these bodies doo soone vanish from the sight; but and if they were earthie, there would remaine some massie substance; if they were waterie, they would run abroad; if they were of fire, they would burne, and might not be handeled. But the spirits doo thicken and engrosse these bodies, by strait trussing of the parts togither; for otherwise they might not be séene or touched. Abraham sawe angels,
26 Howbeit, 1some think that those are no bodies, but are only certain imaginations in the minds of men. But others answer, that that cannot generally be true; for that they, which be mocked by such visions, are deprived of their senses. But neither is this certain; for they that have the frenzy, are so deceived many times, and yet they can use their senses. For they fear, they run away, they be troubled in spirit, and they cry out. Others say, that they be no phantasies, because they be seen of a great multitude of men together; now it is hard to deceive a great many together. For angels were seen of the whole households of Lot and Abraham. 2But the holy scriptures prove, 3without all doubt, that these were not vain imaginations only: for the devil did in very deed enter into the serpent, to the intent he might entice Eve to be deceived. Which thing the curse, 4wherewith the serpent was cursed, doth sufficiently declare; Upon thy belly shalt thou crawl, and the seed of the woman shall tread down thy head. For that is true, not only as touching Christ and the devil; but also as touching men and the serpent. And further (as I said before) the angels offered themselves to be seen of Abraham and of Lot.
26 Howbeit, 1some thinke that those are no bodies, but are onlie certeine imaginations in the minds of men. But others answer, that that cannot generallie be true; for that they, which be mocked by such visions, are depriued of their senses. But neither is this certeine; for they that haue the phrensie, are so deceiued manie times, and yet they can vse their senses. For they feare, they run awaie, they be troubled in spirit, and they crie out. Others saie, that they be no phantasies, bicause they be séene of a great multitude of men togither; now it is hard to deceiue a great manie togither. For angels were séene of the whole housholds of Lot and Abraham. 2But the holie scriptures prooue,
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.
