A14350:412
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.
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, 2when they had brought foorth frogs, and had turned the water into bloud; yet afterward they failed in bringing foorth lice. Not that it was so hard a thing to make lice, but bicause God did hinder them; and therefore they were constrained to crie out; This is the finger of God. Those men were called magicians, and therefore they vsed such kind of meanes. But Moses néeded no such meanes, although he brought to passe much greater and more maruellous things; 3for he was no magician: although that Plinie the perpetuall aduersarie of religion thought him so to be. For in ⟨p. 86⟩his 30. booke the second chapter, 4when he had said that there be diuers waies & kinds of magike, he saith that there was one kind proper vnto the Iewes, & that the same was first begun by Moses, Iambes, & Iatopas. In which place I thinke that Plinie not onelie erred in the thing, but also in the name; 5and that he called him Iatopas, whom Paule to Timothie named Iambres.
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. 3
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,
Neither were these any phantasies, for the angels were handled with the hands: and when Lot made some delay of departing out of Sodom, 1they in a manner drew him out of the city by force. The Jews in the day-time saw a smoke, and in the night-time a flame. So often as they were to take their journey, there entered in a spirit which moved those things. For as the light of the sun doth pierce the water, the ⟨p. 88⟩clouds, and the air: so a spirit pierceth through all things. 2When the law was given upon Sinai, there were seen both lightnings, smokes, vapours, and fires: also, the land was shaken with earthquakes. When Christ ascended into heaven, the angels accompanied him: for they both offered themselves to be seen, and spake also unto the disciples; 3Ye men of Galilee, why stand ye gazing up unto heaven? Wherefore it were an impudent part to say, that all these things were only imaginations, and deceivings of the mind. Yea, and the Peripatetics did never so say, that these are only vain images, and feigned shows in mans imagination. They rather invented other reasons; namely, [that they be] humours, secret powers of nature, and celestial bodies. 4Why then (thou wilt allege) doth Paul say to the Thessalonians, that Antichrist shall come in power, in wonders, and signs of lying? For if they be true things, how cometh it to pass then, that they be signs of lying? I answer, that they may be called lies, either of the cause (for the devil being author of them, is a liar:) 5or else of the end, for he shall make them, to the end he may deceive men. And assuredly, the wicked are worthy so to be deceived and mocked. 6For even as Paul saith, Because they received not the love of the truth, God shall send them strong delusions. Even so in the apostles time, 7
even so the air, wherewith spirits do cloth themselves, is thickened, so that it becometh a visible body; but if it may seem, that the air alone is not sufficient, they can also mingle some vapour or water withal, whereof colours may be had. For this we see to be done in the rainbow, as saith Virgil; The rainbow down did come with silver wings of dropping showers, Whose face a thousand sundry hews against the sun devours.
euen so the aire, wherwith spirits doo cloth themselues, is thickned, so that it becommeth a visible bodie; but if it may séeme, that the aire alone is not sufficient, they can also mingle some vapour or water withall, whereof colours may be had. For this we sée to be done in the rainbowe, as saith Virgil; The rainebowe downe did come with siluer wings of dropping showers, Whose face a thousand sundrie hewes against the sunne deuoures.
27 There is no need at all to attribute unto devils and angels those vital parts; namely, the lungs, hart, and liver: for they do not therefore put on bodies, to the end they may quicken them, but only that they may be seen, and therefore they use them as instruments. 1But thou wilt say that they do eat, and that Christ, when he was risen from death, did eat with his disciples. Augustine in his 94 epistle Ad Deo gratias, quaest. 1. saith, that In Christ that eating was of no necessity, but of power, and he useth this similitude. For in one sort (saith he) doth the earth suck up waters, and in another sort the sun-beams; 2the earth of necessity, but the sun by a certain strength and power: even so (saith he) the bodies raised up from death, if they could not take meat, they should not be perfectly happy. Again also, if they should have need of it, they should be unperfect: wherefore in that Christ did eat, it was not of necessity, but of power; and he did eat with his disciples, least they should have thought that their eyes were deceived: and so we say, that the angels also and spirits do eat.
27 There is no néed at all to attribute vnto diuels and angels those vitall parts; namelie, the lungs, hart, and liuer: for they doo not therefore put on bodies, to the end they may quicken them, but onlie that they may be séene, and therefore they vse them as instruments. 1But thou wilt saie that they doo eate, and that Christ, when he was risen from death, did eate with his disciples. Augustine in his 94 epistle Ad Deo gratias, quaest. 1. saith, that In Christ that eating was of no necessitie, but of power, and he vseth this similitude. For in one sort (saith he) doth the earth sucke vp waters, and in another sort the sunne-beames; 2the earth of necessitie, but the sunne by a certaine strength and power: euen so (saith he) the bodies raised vp from death, if they could not take meate, they should not be perfectlie happie. Againe also, if they should haue néed of it, they should be vnperfect: wherefore in that Christ did eate, it was not of necessitie, but of power; and he did eate with his disciples, least they should haue thought that their eies were deceiued: and so we saie, that the angels also and spirits do eate.
Yea but (thou wilt say) even this is a deceit, when as they will seem to be men, being no men. I answer; Good spirits do not deceive, for they come not to prove themselves to be men, but to declare the commandments of God. *Now a lie is always joined with a mind to deceive: but in the end, they sufficiently show themselves by some token, to be angels; for they vanish away, and suddenly withdraw themselves out of sight. Wherefore, they instruct men two manner of ways; first, in that they show the commandments of God; secondly, because they declare their own nature. And this we know was done by those angels which were seen of Gideon and Manoah. 2But evil spirits first do teach false things, and do lead us from God; secondly, they will also seem to be terrible, and of far greater power, than they be indeed, and promise that they will either give or do many things: neither do they only change themselves into men, 3but also into angels of light. And thus have we spoken sufficiently of these three parts [concerning the power of spirits.]
Yea but (thou wilt saie) euen this is a deceipt, when as they will séeme to be men, being no men. I answere; Good spirits doo not deceiue, for they come not to prooue themselues to be men, but to declare the commandements of God. *Now a lie is alwaies ioined with a mind to deceiue: but in the end, they sufficientlie shew themselues by some token, to be angels; for they vanish awaie, and suddenlie withdrawe themselues out of sight. Wherefore, they instruct men two manner of waies; first, in that they shew the commandements of God; secondlie, bicause they declare their owne nature. And this we knowe was done by those angels which were séene of Gedeon and Manoah. 2But euill spirits first doo teach false things, and doo leade vs from God; secondlie, they will also séeme to be terrible, and of far greater power, than they be indéed, and promise that they will either giue or doo manie things: neither doo they onelie change themselues into men,
28 Now fourthly there remaineth to speak of the illusion of the senses. 1And the senses may be deceived many ways; first by a certain nimbleness and dexterity, which we see to be done of them, whom we commonly call jugglers. For they find the means that one thing seems to be an other thing, and that without any help of spirits. Secondly, they deceive also by using of certain natural things; as metals or perfumes, whereby it is brought to pass, that a parlour may seem to be strewed over with serpents, or that men seem to have dogs heads, or asses heads. Of these ways or means of illusions we do not speak now in this place. But the devil, to beguile the senses, 2sometime useth things consisting in nature; namely, to mingle colours or forms, and to alter the quantities of things: for so things do seem far otherwise than they be. Otherwhile he putteth some body upon him, and so setteth himself before mens eyes. Otherwhile he darkeneth the mean, so that a thing may seem greater than it is: or else he putteth a ⟨p. 89⟩cloud or mist between, that it may not be seen at all. And such a like thing that seemeth to be, which Plato mentioneth of Gyges; and Virgil of Aeneas. Sometime he altereth the instrument of the senses, casting over the eyes bloody humours, 3that all things may seem bloody. So in sick men, when choler aboundeth in the tongue, all things seem bitter. Sometime he dazzleth the eyesight, and striketh men with such blindness, that they cannot see one whit; as once he did by the Sodomites, 4when they would have broken perforce into the house of Lot. So Elisha blinded the adversaries host, when he led the same into Samaria.5
28 Now fourthlie there remaineth to speake of the illusion of the senses. 1And the senses may be deceiued many waies; first by a certeine nimblenes and dexteritie, which we sée to be doone of them, whom we commonlie call iugglers. For they find the meanes that one thing séemes to be an other thing, and that without anie helpe of spirits. Secondlie, they deceiue also by vsing of certeine natural things; as metals or perfumes, wherby it is brought to passe, that a parlour may séeme to be strowed ouer with serpents, or that men séeme to haue dogs heads, or asses heads. Of these waies or means of illusions we doo not speake now in this place. But the diuell, to beguile the senses,
Also he can beguile the senses after another sort; which that we may understand, we must know that of those things, which by sense are conceived, 1there arise certain images, and do come unto the senses, afterward are received unto the common sense; then after that, unto the fantasy; last of all unto the memory; and there are preserved: and that they be imprinted and graven in every of these parts, as it were in wax. Wherefore when these images are called back from the memory unto the fantasy, or unto the senses; they bear back with them the very same seals, and do so strongly strike & move affection, that those things seem even now to be sensible perceived, and to be present. For so great may the power of the fantasy be, (as Aristotle teacheth in his book De somno & vigilia) that those things which be far off, a man may think that he doth most certainly see and touch them. 2These things do sometime happen unto men that be awake; as for example, unto men possessed, and unto the frantic; and sometimes also unto men that be asleep. Wherefore that which is done by natural means, the same also may be done by the devil. For he can call back the images of things from the memory unto the fantasy, 3or unto the sense, and so deceive the eyes of men.
Also he can beguile the senses after another sort; which that we may vnderstand, we must know that of those things, which by sense are conceiued, 1there arise certeine images, and doo come vnto the senses, afterward are receiued vnto the common sense; then after that, vnto the phantasie; last of all vnto the memorie; and there are preserued: and that they be imprinted and grauen in euerie of these parts, as it were in waxe. Wherefore when these images are called backe from the memorie vnto the phantasie, or vnto the senses; they beare backe with them the verie same seales, and doo so stronglie strike & mooue affection, that those things séeme euen now to be sensible perceiued, and to be present. For so great may the power of the phantasie be, (as Aristotle teacheth in his booke De somno & vigilia) that those things which be far off, a man may thinke that he dooth most certeinlie sée and touch them.
And this thing not only can the evil spirits do, but also the good angels. For it is likely, that they did engrave in the phantasies of the prophets, those things which God would reveal. But between the good angels and the bad there is much difference. 1For when as any thing is imprinted by good angels, the light of nature is confirmed: but if it be done by evil spirits, it is troubled and confounded. The difference is partly in the end, & partly in the things themselves. For as touching the end, a good angel will rightly instruct men, and propoundeth things that be pure and uncorrupt but evil angels do not teach but deceive, and do lay before us counterfeit, unpure, and corrupt things. These things we see happened in the history of Saul. 2For the devil by his art called back the humours from the memory to the fantasy and sense; so that the silly witch thought she saw Samuel himself; & Saul thought that he had heard him speak. For that action was not natural, neither was it directed either by temerity or by chance. For there was no reason at all why Samuel, rather than any other man, should fall into the imagination of that witch. He must needs be his crafts-master, or very cunning that framed these things in her fantasy and senses.
And this thing not onlie can the euill spirits doo, but also the good angels. For it is likelie, that they did ingraue in the phantasies of the prophets, those things which God would reueale. But betwéene the good angels and the bad there is much difference. 1For when as anie thing is imprinted by good angels, the light of nature is confirmed: but if it be doone by euill spirits, it is troubled and confounded. The difference is partlie in the end, & partlie in the things themselues. For as touching the end, a good angel wil rightlie instruct men, and propoundeth things that be pure and vncorrupt but euil angels doo not teach but deceiue, and doo laie before vs counterfeit, vnpure, and corrupt things. These things we sée happened in the historie of Saule. 2For the diuell by his art called backe the humors from the memorie to the phantasie and sense; so that the séelie witch thought she saw Samuel himselfe; & Saule thought that he had heard him speake. For that action was not naturall, neither was it directed either by temeritie or by chance. For there was no reason at all whie Samuel, rather than anie other man, should fall into the imaginatiō of that witch. He must néeds be his crafts-maister, or verie cunning that framed these things in hir phantasie and senses.
And undoubtedly, there is no need why we should think, that there be brought in by the devil or by an angel fresh and new forms, 1for they use such as be present. While we sleep, we fall into dreams: which sometime the good angels, sometime the bad do join and couple one with another, that something may be signified by them. They cannot bring to pass by any power, that he which is borne blind should dream of colours, or he which is borne deaf should dream of sounds: for there be no such images in their minds. But it may be doubted, that when the spirits do lay these images before us, whether we be constrained of necessity to think upon them or no. Those that be awake, 2are not constrained thereunto; for the exercise of the mind dependeth on the will, and that cannot be compelled. Wherefore the safest way is, continually to exercise our selves either in the holy scriptures, or in prayers; neither is there any thing better, than to revoke the mind daily from humane affairs unto divine things; that whensoever the devil approacheth unto us, he may (as Jerome saith) find us always occupied.
And vndoubtedlie, there is no néed whie we should thinke, that there be brought in by the diuell or by an angell fresh and new forms, 1for they vse such as be present. While we sléepe, we fall into dreames: which sometime the good angels, sometime the bad doo ioine and couple one with another, that something may be signified by them. They cannot bring to passe by any power, that he which is borne blind should dreame of colours, or he which is borne deafe should dreame of sounds: for there be no such images in their minds. But it may be doubted, that when the spirits doo laie these images before vs, whether we be constrained of necessitie to thinke vpon them or no. Those that be awake, 2are not constrained therevnto; for the exercise of the mind dependeth on the will, and that cannot be compelled. Wherefore the safest waie is, continuallie to exercise our selues either in the holie scriptures, or in praiers; neither is there anie thing better, than to reuoke the mind dailie from humane affaires vnto diuine things; that whensoeuer the diuel approcheth vnto vs, he may (as Ierom saith) find vs alwaies occupied.
Neither were these anie phantasies, for the angels were handled with the hands: and when Lot made some delaie of departing out of Sodom, 1they in a manner drew him out of the citie by force. The Iewes in the daie-time sawe a smoke, and in the night-time a flame. So often as they were to take their iournie, there entred in a spirit which moued those things. For as the light of the sunne doth pearse the water, the ⟨p. 88⟩clouds, and the aire: so a spirit pearseth through all things. 2When the lawe was giuen vpon Sina, there were séene both lightenings, smokes, vapours, and fires: also, the land was shaken with earthquakes. When Christ ascended into heauen, the angels accompanied him: for they both offered themselues to be séene, and spake also vnto the disciples; 3Yee men of Galile, why stand yee gazing vp vnto heauen? Wherefore it were an impudent part to saie, that all these things were onlie imaginations, and deceiuings of the mind. Yea, and the Peripatetiks did neuer so saie, that these are onlie vaine images, and fained shewes in mans imagination. They rather inuented other reasons; namelie, [that they be] humors, secret powers of nature, and celestiall bodies. 4Why then (thou wilt alledge) doth Paule saie to the Thessalonians, that Antichrist shall come in power, in woonders, and signes of lieng? For if they be true things, how commeth it to passe then, that they be signes of lieng? I answere, that they may be called lies, either of the cause (for the diuell being authour of them, is a lier:) 5or else of the end, for he shall make them, to the end he may deceiue men. And assuredlie, the wicked are woorthie so to be deceiued and mocked. 6For euen as Paule saith, Bicause they receiued not the loue of the truth, God shall send them strong delusions. Euen so in the apostles time, 7men were deliuered to sathan. But sometimes these things be done, to shew the mightie power of God, for séeing the power of the diuell is so great; it is requisit that the power of God, whereby he is brideled and ruled, should be much greater. But it is our part to giue God continuall thanks, by whose onlie benefit we are defended from the diuell. Wherefore these bodies, which the spirits doo applie vnto themselues, be airie. For euen as water is congealed into yse, and sometime hardneth till it become christall:
