10. The tenth Chapter. Of appeerings of diuels; of their answers, an

The tenth Chapter. Of appeerings of diuels; of their answers, and sundrie illusions.

¹ HEere I may not passe ouer certeine obscure places, which we find in the historie of Samuel. ² But that they may bée the better vnderstood, wée will in the expounding of them followe this order. First to inquire who it was that appéered at the call of the witch; secondlie, if it shall manifestlie fall out, that it was the diuell, whether he can so appéere, and knowe things to come; lastlie, if he can doo this, whether it be lawfull to aske counsell of him.

Who was that which appeered at the call of the witch? As concerning this first question, it is of necessitie, that either the same was Samuel⟨…⟩ or the diuell: but if we affirme that it was Samuel, then will it be doubtfull, whether he came wholie both in bodie and soule, or in his bodie alone, or else in his soule alone. If he came wholie in bodie and soule, ³ then must it néeds be, that he rose from the dead. But this being an excellent great miracle, cannot be attributed either to the witch, or to the diuell; yea and there be some, which doo not attribute that, no not to God. But those pestilent opinions are easilie confuted by the verie historie of the holie scriptures. For we reade of thrée in the old testament, which were restored from death to life; ⁴ one by Elias, another by Elizeus being yet aliue, ⁵ and the third by the bones of Elizeus, when he was dead. ⁶ In the new testament we read of the chéefe ruler of the synagog his daughter, of the widowes sonne, ⁷ of Lazarus, Eutyches, and Dorcas. Wherefore if we denie that Samuel returned vnto life, we doo not therefore denie, that GOD could not bring it to passe. For Christ prooued the resurrection: and said, that God is not the God of the dead, but of the liuing: ⁸ and Paule in the 15. of the first epistle to the Corinthians, by manie reasons of purpose confirmeth the resurrection of the dead; and in the epistle to the Hebrues he reckoneth it among the grounds of our religion. It is an article of our faith. ⁹ And vndoubtedlie, neither the Turks nor Iewes denie, that the dead shall rise againe. But the Montanists, Originists, and such other furies, ¹⁰ which denie the resurrection, are plainlie confuted out of Iob, out of the psalms, out of Esaie, out of Daniel, and euerie-where out of the new testament. We doo not (I saie) denie that it was doone, bicause it could not be doone; but bicause such miracles, whereas they ought to be testimonies of the truth, would here be testimonies of lies, and magicall wickednes; and bicause it is not likelie, that God would permit it. For so notable a thing may not be attributed vnto the power of the diuell; bicause to be able to raise the dead, belongeth onlie vnto God. But Apollonius Tyaneus raised a maid. Indéed so it is written in his life; howbeit the same in verie déed was but a phantasie, and not a thing doone; and that is also to be affirmed as touching Simon Magus. And now that it was the carcase of Samuel, ¹¹ it is not likelie. Neither doo anie of the interpretours, sauing onelie Burgensis, saie that it was so. And vndoubtedlie a dead carcase is of it selfe senselesse, and void of life: neither could it haue answered anie thing, vnlesse the diuell had put on the same. But the diuell could doo these things euen without a dead carcase; for hée might haue taken vpon him the forme and figure thereof.

2 Wherefore let vs sée, ¹² whether it were the soule of Samuel, or the diuell. For the interpretours séeme to write diuers⟨…⟩ie of that matter. Some say that it could not be his soule, bicause they thinke that the soules of men remaine not after death. But these be wicked, mad, and doting opinions. For out of all doubt, ¹³ the soules of the godlie are extant, and doo liue before God. For so God himselfe saith; I am the God of Abraham, the God of Isa⟨…⟩, and the God of Iacob. And Christ addeth therevnto, He is not the GOD of the dead, but of the liuing. ¹⁴ And Christ said to the théefe; To daie thou shalt be with me in paradise. Certeinlie, To daie, ¹⁵ had béene a verie long time, if he had commanded him to wait till the generall resurrection. But A thousand yeeres (saie they) with the Lord are but as one daie. ¹⁶ I grant; howbeit that aduerbe Hodie (To daie) is not alwaies to be vnderstood after that sort. Yea, and Augustine in his epistle to Dardanus, vnderstanding that aduerbe properlie, saith; that The bodie of Christ was that daie in the sepulchre, and his soule in hell; and that therefore of necessitie the théefe was present with the Godhead of Christ in paradise. For he granteth not, that either the soule or the bodie of the Lord could be in sundrie places at one time. And Paule saith to the Philippians; I desire to be loosed from hence: he saith not, ¹⁷ And to sleepe, and to be extinguished; but To be with Christ. And it had béene better to haue continued liuing, than to haue departed into sléepe; for here wée acknowledge and praise the Lord.

¹⁸ Moreouer, we read that Lazarus was caried into felicitie, and the rich glutton was cast into hell. And to that other rich man, which decréed with himselfe to inlarge his barnes, (and to laie vp for manie yéeres to come) it is said; Thou foole, ¹⁹ this night shall they take thy soule from thee. Also Chrysostome in his second homilie of Lazarus, The soules of men (saith he) are not taken awaie al in one maner of estate: for some depart hence vnto paine, and others béeing garded with angels, are taken vp into heauen. ²⁰ In the Apocalypse, the soules of the blessed receiue long garments, they stand before the throne, and followe the lambe wheresoeuer he goeth. ²¹ When Steeuen was dieng, he said, Lord Iesus receiue my spirit, If the soule should haue died vtterlie, why did he rather commend that than his bodie? doubtlesse it cannot be found in anie place, that the godlie commended their bodies vnto the Lord. And in the second to the Corinthians the 5. chap. For we knowe, ²² that if the earthlie mansion of this our tabernacle be dissolued, we haue a building giuen of God; euen an house not made with hands, but eternall in the heauens. These words are not to be vnderstood of our state after the resurrection (for there we shall be clothed with our bodies also;) and therefore they are ment of the state betwéene our departure hence and the resurrection. Wherefore soules doo remaine after this life. And in the same epistle Paule saith; Whether in the bodie, or out of the bodie, ²³ I knowe not, &c. Which prooueth, that the soule may be seuered from the bodie. For he putteth a possibilitie both of the one waie & the other. In this place therefore the question is not, as touching the bodie, but as touching the soule of Samuel.

3 But the controuersie is, whether this were Samuel or the diuell? About which matter, not onlie the Rabbins, but also the christian fathers haue disagréeed among themselues. ²⁴ Yea and among the latter writers Burgensis thinketh one waie, and Lyra another. Iustinus Martyr against Triphon saith, that It was Samuel. In which place he hath certeine things which may not well be granted. For he saith, that all souls before Christ, euen of the godlie, were after a sort vnder the power of the diuell; so that he might bring them backe when he would. But Christ saith, ²⁵ that Lazarus was in the bosome of Abraham, and not in the power of the diuell. But that (thou wilt saie) is a parable. I grant it; yet is it drawne from things likelie to be true, and which might be. Yea and Tertullian so accounted that narration to be doone indéed, as he thinketh that Lazarus was Iohn Baptist, and the rich glutton was Herod; and that Christ would forbeare their names. ²⁶ In the 46. of Ecclesiasticus is set foorth the praise of Samuel; where among other things it is said, that he prophesied after that he was dead, and foreshewed to the king the daie of his death.

Contrariwise Tertullian in his booke De anima, ²⁷ hath manie things most worthie to be marked. For he calleth the arts of magicke, a second idolatrie. For euen as in the former the diuell faineth himselfe to be God; so in the latter he faineth himselfe to be an angel, or a dead man, & séeketh both waies to be worshipped. And it is no maruell, if he dazell the outward eies of men, when as he before occupied the eies of the mind. For so (saith he) did the rods of Pharaos sorcerers séem to be serpents, ²⁸ but yet afterward falshood was deuoured vp of the truth. And wheras the Symonians say that they can with their inchantments call vp the dead vnto life, that was onlie a méere imagination and a mocke. And euen so the diuell in this place mocked both the witch and Saule, and deceiued both the eies of the one, and the eares of the other. In Lybia (saith he) there be Nasomons, which lie at the toombs of their parents, and in Europe French men, which lie watching at the sepulchers of mightie men, to the intent they may receiue oracles fro~ them after they are dead: but he saith that in those things there is no certeintie or soundnes; and that they be onlie vaine lies and phantasies. Origin writeth nothing purposelie of this matter; and yet in the historie of Balaam he saith, ²⁹ that good spirits doo not obeie magicall incantations. Contrariwise Ambrose vpon Luke, ³⁰ in the first booke and first chapter saith, that Samuel prophesied euen when he was dead. But without doubt he alludeth vnto that place of the 46. chapter of Ecclesiasticus. As touching Chrysostome and Ierom I will speake afterward.

³¹ 4 Augustine did not alwaies write of this thing after one maner. In the second booke to Simplicianus the third question, he saith, that both may be defended; yet as touching the first opinion he séemeth to doubt, how Saule béeing a man now reiected by God, could talke with Samuel béeing a prophet and holie man. But he answereth, that this is no new thing; for in Iob, ³² the euill spirits talked with God himselfe. And in the historie of Achab, the lieng spirit offered his seruice vnto the Lord: ³³ yea and that princes doo sometimes talke with théeues, (yet to the intent they may punish them) whereas in the meane time they speake not with honest men, ³⁴ whom they looue and meane to defend. But what power (saith he) had the diuell ouer Samuel, that he was able to bring him? He answereth, that he had power to torment Iob, and that he coueted to sift his disciples, that he set Christ vpon the pinacle; and furder, that if Christ without anie diminishing of his honour might be hanged vpon the crosse, and afflicted with torments; it is likelie that Samuel also might be raised againe without anie impairing of his felicitie: doubtlesse not by anie strength or power of the diuell, but by the permission of God, that he might terrifie Saule. So doo some vnderstand that which was doone in Balaam; ³⁵ for he was a soothsaier, and tooke his iournie, to the intent that by magicall charms he might curse the Iewes: but God preuented the cunning of the diuell. Howbeit of this matter I affirme nothing.

But Augustine demandeth further, how Samuel being so good a man, did come vnto an euill man? And he answereth, that in this life also good men doo come vnto euill men. But this is a weake argument; for men doo it in this life, either of dutie, or else of fréendship, or familiaritie. Now Samuel was out of this life, and was called by a witch, whom he ought not to haue obeied. But Augustine thinketh, that it may be more easilie answered, if we saie that it was not Samuel, but onelie a vaine imagination and phantasie: ³⁶ howbeit he cannot but grant, that two things are against this opinion; one is, that the scriptures doo alwaies so speake, as if it had béene verie Samuel. But he answereth, that it is the vsuall maner of the scriptures, to call similitudes by the names of those things which they represent. For so the woodden images were called cherubims; and Salomon made brasen oxen, ³⁷ and the Philistines gaue siluer mice. Neither doo the holie scriptures lie, when they speake after that sort. For men are woont commonlie so to speake, and it pleased God to applie himselfe to the sense and capacitie of man. Another thing is, that he trulie fore-shewed what would come to passe; namelie, ³⁸ that Saule with his sonnes should be slaine, and that the host of Israel should be ouerthrowne. But he answereth, that this also is no new or woonderfull thing; for the diuels confessed Christ to be the sonne of God. ³⁹ And in the Acts of the apostles, they gaue a verie goodlie testimonie of Paules doctrine. ⁴⁰ Euen so in this place, God vseth the seruice of the diuell, to the intent he might terrifie Saule; that he, which had taken counsell of euill spirits, might be afflicted with an euill answere. But he addeth; how might Saule be with Samuel; a wicked man with an holie prophet. ⁴¹ Such he saith is the subtiltie of the diuell, alwaies to mingle some truth with falshood. For assuredlie (saith he) there is great distance of place betwéene the blessed soules and the reprobate. And this he prooueth out of the historie of the rich man and Lazarus.

This I make mention of, forsomuch as I sée, that they which affirme the bodie of Christ to be in euerie place, haue no reason so to saie. For if that were true, then the soules of the godlie should be in euerie place also. For Christ saith; Wheresoeuer I am, ⁴² there also my minister shall be. And by this meanes there should be no differences betwéene soules; ⁴³ for all should be in all places. But they saie, ⁴⁴ that Ierom writeth thus against Vigilantins. For Vigilantius denied, that we should call vpon dead men; for they are in the bosome of Abraham, and doo not wander about their sepulchres and ashes. Then are they not (saith Ierom ) in anie stinking prison, but in a pleasant and large custodie, like certeine fathers of the order of senatours. But (saith he) They followe the Lambe wheresoeuer he goeth; now the Lambe is euerie-where. ⁴⁵ Further (saith he) shall we grant this vnto diuels, that they can wander vp and downe thoroughout the whole world; & shall we denie the same vnto the blessed soules of godlie men? Here Ierom (by his good leaue may it be spoken) is somwhat out of the waie, ⁴⁶ and yet he hath not spoken of that, whereof these men did meane. He erreth, in saieng that the soules of dead men are conuersant about their sepulchres, and that they are to be inuocated; yet dooth he not saie, that they be euerie-where. He compareth them with spirits, which (he saith) doo wander euerie where; that is, they be sometimes here, and sometimes there. But if they were euery-where, they could not wander héer and there, and change places: and therefore Ierom saith, that neither the lambe, nor the soules departed, nor diuels be in euerie place; but that they in such sort wander at large, as they may be wheresoeuer they list. These things I haue touched by the waie. But Augustine answereth, that that saieng of Samuel may be vnderstood of the generall state of death, and not of the equalitie of happines. In the latter end he addeth; that whereas there be but these two waies onlie, the former may not be admitted, vnles it be prooued to be possible, that soules departed, may by magicall charms be called againe, and beare the proportion of mens bodies. And therefore of necessitie the other waie remaineth; namelie, that it was doone by the counsell and will of God. But by the power of incantation that could not be doone; and yet by the purpose and commandement of God, it might be brought to passe. And to this opinion I willinglie agrée. For if God will, I sée not what should hinder it.

⁴⁷ 5 In the sixt question to Dulcitius, he hath in a maner the same that he hath to Simplicianus. But in the questions of the old and new testament, (if that be Augustines booke) which I speake, bicause of the censure and iudgement of Erasmus, who hath separated that booke from the works of Augustine ) he accounteth it detestable for anie man to thinke, that it was Samuel whom the witch raised vp: for it was onlie a delusion and an imagination. For the diuell did this to bring himselfe vnto honour, and to persuade men, that the soules of the dead be in his power, and that they shall not escape from his hands after death. But if the historie be well discussed, we shall not find anie thing at all to prooue, that it was Samuel; but that Saule indéed, when he had heard the description of his apparell, and the fashion of his bodie, thought that it had béene so: that the scripture applied it selfe to his mind and opinion: that Saule fell downe and worshipped, and thereby the diuell had that which he sought for: that Samuel would neuer haue suffered it, but that he said Saule should be with him the next daie, bicause he was wicked, and should perish euerlastinglie. But what shall we answere as touching Ionathas, ⁴⁸ who was well knowne to be a iust man? Wherefore this answere of Augustine séemeth to be féeble. In his second booke De doctrina christiana, ⁴⁹ the 26. chapter, he saith, It was an image raised vp by sacriledge. In another booke De mirabilibus sacrae scripturae, (if the same be Augustines booke) he likewise denieth that it was Samuel indéed.

Also in his little booke De cura pro mortuis agenda, he hath manie excellent things; but in the end he concludeth, ⁵⁰ that it séemeth vnto him, the soules of those which are departed, be ignorant what is doone in this life. For wheras they oftentimes appéere, and present themselues to liuing men, somtimes waking, and somtimes sléeping: ⁵¹ that may be doone by angels, either good or bad. And he saith that we our selues doo oftentimes present our selues to our fréends in our sléepe, when as we our selues thinke nothing thereof. ⁵² And that he himselfe being at Millan, expounded a hard place of Cicero to his scholler Eulogius being asléepe in Aphrica. And vpon the Acts of the apostles, he saith, that Saule being come néere vnto Damascus, ⁵³ God foreshewed vnto Ananias, that Saule in a dreme had séen him put his hands vpon him, and cure his eies; ⁵⁴ and yet Ananias himselfe did not perceiue the same. In like maner he saith, that at Millan, when a certeine citizen was dead, there came a creditor, to whom he had sometime béene indebted, and demanded his monie: and when the sonne knew the creditor to be satisfied by his father while he liued, but yet hauing no quittance or discharge to shew, his father afterward shewed him in his sléepe, in what place the acquittance was laid. This thing Augustine thinketh, not to be doone by his father being dead, but by some angel. For if so be that the dead might be present in our affaires, they would not (saith he) forsake vs in this sort; especiallie (saith he) my mother Monica, who in hir life time could neuer be without me, would not now being dead thus leaue me. Wherfore he concludeth at the length, that they knowe nothing of our dooings, more than it shall please God himselfe to reueale vnto them; or else that angels or soules departing hence shal shew vnto them: which notwithstanding (saith he) shew not vnto them all things, but onlie such things as God shal permit them.

But yet he saith, it may be that God sometimes extraordinarilie sendeth some man againe into this life. For he saith, ⁵⁵ that in the siege of the citie of Nola, Felix the bishop of Nola being dead, was by manie men séene defending the citie: and that as Paule being taken vp into the third heauen, might be among the angels; so may soules likewise extraordinarilie returne againe vnto men: and that euen so Moses and Elias were séene vpon the mount with Christ But if thou wilt say that Elias then liued, yet it is manifest that Moses was dead. ⁵⁶ This is therein the opinion of Augustine. In which place he by the waie toucheth in a maner the same things as concerning Samuel, which he did vnto Simplicianus; namelie, that it may be, that God either by an extraordinarie waie sendeth againe the soules of the dead vnto their sepulchres; or else that it pleaseth him to haue these things doone by angels. But he neuer said that soules are in manie places at one time.

6 Chrysostome (so far as I knowe) hath written nothing expreslie of Samuel; ⁵⁷ but yet in his 29. homilie vpon Matthew, he saith, that It must in no wise be beléeued, that the soules of dead men be conuersant vpon the earth. The rich man (saith he) desired that Lazarus might be sent backe; ⁵⁸ but he obtained it not. Herevnto I ad; by what meanes then could the witch obtaine this concerning Samuel? For the consideration was alike on both sides. The soules (saith Chrysostome ) be in a certeine place waiting for the iudgement, neither can they remooue themselues from thence. And in his second homilie of Lazarus; If the diuell (saith he) haue no power ouer them that be aliue, how can he haue anie power ouer the soules of them that be dead? And in the fourth homilie he saith, If it should be so, there would be a great gap open for the diuell to beguile and deceiue. For vnder that shew, he would returne, and teach errors. Howbeit that séemeth not to be of anie force; for so God also, when he raised vp the dead, and called backe Elias and Moses, might séeme to haue opened a waie vnto errors. For vnder that shew also the diuell might insinuate himselfe, and deceiue men. But it séemeth, that Chrysostome restraineth this vnto secret things, and vnto the state of dead men. Certeinlie, they whom Christ and his apostles raised, neuer taught what was doone in the other life.

⁵⁹ They (saith Chrysostome ) that laie hold of dreames, run into deceit. The same thing (saith he) would come to passe, if vnder this colour of the dead, it should be lawfull to aske counsell of diuels. Ierom hath nothing of this matter; but that vpon the seuenth chapter of Esaie he saith, that Manie thought Saule to haue had receiued a signe out of the earth, and from the depth of hell, when it séemed that Samuel did rise vp. This he saith, is the opinion of others, not his. Further he saith, that it séemed to be Samuel; but yet that it was not he. And vpon the 12. of Ieremie he writeth thus; God heareth them not in the time of necessitie & distresse, bicause they also would not heare the voice of the Lord. And this did Saule also suffer; for when as he béeing sore afraid of the Philistines armie, was not woorthie to receiue the word of the Lord, he turned himselfe to the witch, to the intent he might learne that of idols, which by earnest praier and teares he should haue obtained of the Lord. By which words we learne, that although the Lord will not fauourablie heare vs; yet we must not leaue praieng, neither must we run to diuels, who cannot helpe the worshippers of them, but must craue the helpe of the Lord. But by these words he defineth not, whether the diuell by himselfe, or by the soule of Samuel brought againe, answered to the questions of inchantment. ⁶⁰ Lyra thinketh that it was verie Samuel; which he gathered partlie by the text it selfe, and partlie by that place of Ecclesiasticus. And as when Balaam would haue raised the diuell, God intermedled his owne selfe: euen so when this witch called vnto hir an euill spirit, God sent Samuel. And by this meanes (saith he) we doo not confirme, but we doo quite ouerthrowe magicall arts.

Howbeit all these arguments be weake. First, bicause Ecclesiasticus is not of the canonicall scriptures: secondly, it might be called Samuel; bicause it séemed to be Samuel. Now by this meanes art magike might haue gotten authoritie. For albeit thou wilt saie, that Samuel obeied not the charmes, yet he might séeme to haue obeied them: but iniurie (he saith) had béene doone vnto Samuel, if the diuell had suborned himselfe vnder his person. But this maketh no matter; for the diuell dooth oftentimes put on the person of God: and the prophets of the diuell behaue themselues as if they were the apostles and prophets of God. Paulus Burgensis thinketh, ⁶¹ by reason of that place in Ecclesiasticus, that the spirit of Samuel was not brought; but his carcase onlie, and yet that in anie wise it was Samuel: for thus it is written in Ecclesiasticus, And when he was fallen asleepe: but the diuell he saith dooth not sléepe. And he saith also that he complained, bicause the woman had troubled him, séeing his bodie was now at rest: but neither is this indéed of anie great importance. For first it séemeth not credible, that a mangled and rotten carcase could be brought into that place. Secondlie, if it had béene so, Saule himselfe might haue séene the same. ⁶² Galatinus thinketh that it was the verie spirit of Samuel. But in that he suffered himselfe to be worshipped, he saith, that either it was a ciuill kind of worship onlie; or else that Saule worshipped God himselfe. Howbeit, these also are but weake and vaine arguments. For if Saule would haue worshipped God, why dooth he it then at the last, when he heard that Samuel was come? And as touching the ciuill worshipping, Saule was a king, and forsomuch as he had no superiour magistrate, he could ciuilie worship no man. But he addeth, that such a like thing was doone vnder Ochosias the king. ⁶³ For when he had sent a messenger, to aske counsell of Belzebub, the god of Acaron; God withstood it by Elias his prophet, & gaue answere (and one of the captains of Ochosias fell downe and worshipped Elias. ) Howbeit this similitude is altogither vnlike; for Elias was then liuing, and was séene of the messengers.

7 But to shew at the last, ⁶⁴ what mine opinion is, I am mooued by these reasons to think, that it was but an imagination. First, séeing God would not giue answere vnto Saule, neither by prophets, nor by préests, nor by dreams; it is not credible, that he would answere him by the dead, and especiallie séeing he had expresselie forbidden that by the lawe. Further, it must néeds be doone, either by the will of God, or by the power of art. By the will of God it could not be doone, bicause he forbad it: neither by the power of art; for witches haue no power ouer the godlie. Moreouer, Samuel must haue come, either willinglie, or constrained: willinglie he could not, for then he should haue consented vnto witchcraft: and to saie that he came against his will, that were not fit. I knowe, these reasons are not so strong, that they can persuade an obstinate man. But yet if we consider what belongeth vnto God, and what should reuoke vs from euill arts, they be effectuall inough. In the decretals, the 26. question, in the chapter, Nec mirum, it is written; that It was onlie a shew and a phantasie. These words be out of Isidorus, but in the end Augustine is added.

VVhether the diuell can appeare, and knowe things to come, and giue answers.

⁶⁵ 8 Now we must sée, whether the diuell can appeare, and giue answeres. There hath béene alwais a great question as touching Daemons not onlie among the Ethniks; but also among the christians. They take their name of knowledge, ⁶⁶ as though they were named ⟨…⟩, that is, skilfull; wherevpon excellent men haue béene called Daemonij. And we read, that this difference was put betwéene Plato and Aristotle, that the one was ⟨…⟩, that is, Diuine and the other ⟨…⟩, that is, Skilfull. The word is to be taken on both parts; for it signifieth spirits both euill and good. Yea, and God himselfe is sometime by the Ethnikes called Daemon, There haue béene some, which thought that there were no such spirits at all. For the Peripatetiks thought, that betwéene the Intelligencies (which driue about the spheres) & our soules, ⁶⁷ there is put no substance indued with reason; and that whatsoeuer may be knowne of these things, we knowe it onlie by effects. For by the continuall and ordinarie motion of the spheres, ⁶⁸ we vnderstand that there be spirits, which doo gouerne them; and that there is a prouidence. Howbeit the maruellous things which are reported of Daemons or spirits, cannot procure vs a knowledge of them. For that which doth not happen commonlie & publikelie; but is shewed sometime by this man, and somtime by that, cannot be knowne but by supposition; if those things be true which are reported. But séeing it should be an impudent part to denie those things, which by so manie historiographers and credible authours are put in writing, they haue found an other shift. For they saie, that there may be other causes; and in déed they inuent manie, whereby common nature may séeme to be ouercome, & that woonderfull & incredible things may be brought to passe: & that the power and strength of things is secret and vnknowne to the common sort, and is vnderstood of such onlie as be learned and industrious. For (saie they) the rude and ignorant man will maruell at the Loadstone, ⁶⁹ that so senseles and dead a thing should drawe iron vnto it, and will crie out that it is doone by art magicke.

Further they saie, that man is the chéefest among worldlie things; and that he, by a certeine power and indiuisible propertie, bringeth maruellous things to passe. ⁷⁰ Such as that of Vespasian, who with his spittle healed a blind man; and by touching of a lame man with his foote, restored his lims. They adde further, that such is the power of mans phantasie, that it oftentimes shaketh and maketh to tremble the whole bodie, and changeth it either vnto cold or vnto heate; as it commeth to passe commonlie in feare and anger. And Auicenna saith, if a man walke aloft vpon a beame, he dooth easilie fall; bicause his phantasie is greatly mooued, and bicause he verelie thinketh with himselfe that he shall fall, and therefore réeleth and falleth downe. Neither doo such phantasies mooue only our owne bodies, but the bodies of others also. For so doo women sorcerers infect those, whom they stedfastlie behold with fixed eies. Wherefore (saith he) seeing these things may be doone by naturall reasons, there is no néede of spirits. But they adde, that all the things which we doo sée happen strange and woonderfull, ⁷¹ may be referred to the celestiall bodies. For they saie, that God & the Intelligencies may bring these things to passe; yet not without some meane, but by the heauenlie spheres and stars: & therfore no néed of Daemons or spirits. Howbeit they grant, that there be some things which cannot be doone by naturall reason; as, to raise the dead to life, and many mo such like things. ⁷² But yet if you vrge those things also, they will say that they be false woonders deuised by men. Plato in his booke De republica saith, that it is lawfull for men to make a lie for publike commodities sake.

There be others doo referre these things vnto the humors of mans bodie, ⁷³ and especiallie vnto melancholie. For Aristotle in his Problems the 30 sextion saith, that the Sibyls, and the excellent Emperours and famous philosophers were melancholike: and that there were some, which béeing affected with that humour, spake suddenlie manie languages, ⁷⁴ which they had neuer learned; and that they afterward béeing healed by physicians, left off speaking in that manner. Thus much for their part. But forsomuch as they sée, that by the most learned men, there is mention made of spirits; and that they cannot denie it without blushing: while they would confesse somewhat, they are diuided into twoo sundrie sects. ⁷⁵ For they which thinke that mans soule is immortall, doo saie that those which die after they haue liued well and honestlie, are made ⟨…⟩: but euill and wicked liuers become ⟨…⟩, and so perpetuallie remaine. For séeing they cannot now worke contrarie actions, it must néeds be, that those habits which they carried with them, ⁷⁶ should indure for euer. But they which would haue the soule to be mortall, doo allow of spirits, but onelie in this life. So that they which applie all their senses, as much as in them lieth, to vnderstanding, be ⟨…⟩, and good spirits: but they which turne vnderstanding into sensualitie, be ⟨…⟩, and disturbe all things. So the former opinion dooth affirme, that one kind passeth into another; which séemes no more possible to bée brought to passe, than that a man should be changed into a woolfe. But if there be anie certeine nature of spirits, no doubt the same must be firme and stedfast. But if the latter opinion were true: then man, bicause he is mutable, might be sometimes a spirit, and sometimes an angel. But these men would haue angels and spirits to be nothing else, but mens affections.

⁷⁷ Mercurius Trismegistus (as Augustine saith in his eight booke De ciuitate Dei, the 23. chapter) denieth that there be indéed anie spirits at all. For he saith, that God made gods & Intelligences separated from all matter; by which the spheres of the world are mooued: further, that men also did make to themselues gods. Asclepius answereth; I thinke thou speakest of images. Indéed so I doo (saith Mercurius ) but I meane such images as be so applied to certeine aspects of the stars, that they can speake, and heale men, and afflict with sicknes, and worke miracles; and which be indued with mind, sense, and spirit. ⁷⁸ Alexander Aphrodysaeus saith, that there is a certeine diuine power spred through the whole world, which can worke all things; but that it is requisite the same should be wiselie drawne to particular effects. ⁷⁹ For euen as we sée it commeth to passe in the sunne, that although the heate thereof be the generall life of all things; yet out of it being diuerslie applied, there are brought foorth diuers and sundrie things; (for out of the vine it bringeth foorth grapes, and out of the trée, apples:) so if that power, which is so spred vniuersallie, be fitlie drawn by wise men through herbs and stones, there doo followe maruellous effects. And thus much hitherto, as touching those, which vtterlie denie, that there is anie certeine nature of Daemons or spirits.

9 The Platonists grant, ⁸⁰ that spirits be certeine substances betwéene gods and men; and that of them some be earthie, som waterie, som airie, some fierie, and some starrie: and to euerie one of the spheres seuerallie, there be attributed seuerall spirits; as some be of Saturne, some of Iupiter, and some of the Sunne. And they were led thus to saie, chéeflie by this reason: That betwéene two extreames, there must of necessitie be placed a meane: for that heauenlie bodies are eternall and incorruptible; but ours are mortall and fraile: and therefore betwéene both must be the bodies of spirits, as certeine meane things, which may somewhat communicate with both the extreames. For they, notwithstanding that, in time, they be eternall, yet are stirred with affects and motions. And further, that as there be birds in the aire, and fishes in the water; euen so in the highest region of the aire, and in the fire, there be spirits. And least we should thinke them altogither idle, partlie they are tutors of men, and partlie rulers of prouinces: that they both bring mens praiers vnto God, and also carrie the benefits of God vnto men: that of som they be called Meane-gods, of some Natiuitie-spirits, and of other some House-gods. ⁸¹ Apuleius not the least among the Platonists defineth spirits on this wise. He saith that by nature, they are liuing creatures; by wit, reasonable; by bodie, airie; by time, eternall; and by mind, passiue: for that they be affected euen as men be. Howbeit, all they doo not séeme to agrée in this, that the bodies of spirits are eternall. For Plutarch writing of oracles, saith it was reported, that Pan the great god once died. ⁸² But the diuines & fathers of sound religion doo affirme that there be spirits; and not onelie those by whom the celestiall spheres are driuen about: but others also. And some of them saie, that they haue no bodies, proper I meane, and of their owne, whervnto they be so ioined, as they can quicken them: and yet they may ioine vnto themselues bodies, which be none of their owne.

10 So all these men doo confesse, ⁸³ that woonderfull things are doone by spirits. The Peripateticks, by celestiall bodies; the Platonists, by bodies proper vnto spirits; and our diuines by spirits, sometime taking bodies to them, and sometimes without bodies. These thrée opinions confesse that there be magicians. But the first vnderstand by magicians, good and wise men, which fitlie can applie things that worke, vnto things that suffer; such as are philosophers and physicians. The Platonists doo not alwaies take the name of magicians in euill part; but such as haue familiaritie with spirits. And christians, and the true professors, vnderstand them onelie to be magicians, which haue made anie league with diuels, and conspire with them against God. For there be some spirits good, and some bad; for some fell at the beginning, & some remained as they were; which thing Homer séemeth to signifie in Ate, and others in Ophionaeus. And it may be, that these things came vnto them by tradition from the fathers, although darkened with shadowes and fables. ⁸⁴ Wherefore we affirme out of the holie scriptures, that there be spirits: and a few places of the scriptures I will rehearse. For it would be infinite and troublesome to recite all.

⁸⁵ The diuell vexed Iob, ouerthrew his houses, and destroied his cattell and seruants. In the historie of Achab, ⁸⁶ a lieng spirit was in the mouths of the prophets. Satan put into Dauids hart to number the people. ⁸⁷ And Dauid himselfe in the psalme saith, that God plagued the Aegyptians by euill spirits. ⁸⁸ In the prophet Zacharie, ⁸⁹ sathan stood to let Iesus the préest, that the people might not returne out of captiuitie. God forbiddeth sacrifices to be doone vnto diuels: ⁹⁰ which he would not forbid, if there were no diuels at all. ⁹¹ Sathan tempted Christ; hée plucketh the good séed out of mens harts, & had bound the daughter of Abraham for manie yéeres. ⁹² The diuell praied Christ that he might go into the herd of swine. ⁹³ Christ at the latter daie shall saie vnto the vngodlie; Go ye cursed into euerlasting fire, ⁹⁴ prepared for the diuell and his angels: by which words the diuels are most plainlie distinguished from men. Iude the apostle saith, ⁹⁵ that Michaël stroue against the diuell for the bodie of Moses. And Iames saith, that The diuels beleeue and tremble. ⁹⁶ Christ saith, that He sawe sathan falling downe from heauen, ⁹⁷ and that he stood not fast in the truth.

⁹⁸ Of good spirits also I will onelie speake a word. They be the ministers of God. For as it is written to the Galathians; The lawe was giuen by the ministration of angels. ⁹⁹ And as it is in the epistle to the Thessalonians; In the sound of a trumpet, ¹⁰⁰ and voice of an archangel, the dead bodies shall arise. And Christ saith, that God wil send his angels, ¹⁰¹ to gather togither his elect, from the foure quarters of the earth. And therefore we rightlie and trulie affirme that there be spirits.

¹⁰² 11 But now we must confute those reasons, which are woont to be alledged by others. These things (saie they) may be doone by naturall causes. I grant indéed, that naturall causes are oftentimes great and secret; and doo bring manie woonderfull things to passe. But these effects, which we speake of; as images to speake and giue answers, and to vtter the distinct voices of men; also to foretell things to come, and those not common, but hidden and secret matters; an ignorant man to haue suddenlie learned arts & sciences; and he to speake Gréeke, Hebrue, and the Syrian toong, and to recite the sentences of philosophers and poets, which neuer learned those toongs, nor euer handled poets or philosophers; a man to walke inuisiblie; to stir things that are a farre off; to put out a torch far distant from vs; an oxe or an asse to speake like a man: these things I saie doo far excéed all force of nature. The magicians also, which worke these things, doo ioine therewithall praiers, inchantments, coniurings & commandements: wherein certeinlie, there is no naturall power of working at all. Herevnto they ad also their lines, characters, and circles; which things be within the compas of quantitie. But quantities be neuer reckoned of the philosophers among things that worke. The temperature of mans bodie (I grant) hath great force, but yet not so great; and besides it must néeds worke by touching. Imagination can doo much. True it is: but euerie one in his owne bodie. Howbeit no man, no not in his owne proper bodie, how stronglie soeuer he imagine, can worke all things. For if a man haue a withered arme, and so stopt, as the pores cannot haue their passage; let him vse as great imagination as he will, he shall not cure the same.

As for bewitching, it is not so great a maruell; for in old women the humors are corrupted, and being drawne into the eies, doo easilie infect, especiallie children and infants, whose bodies be as it were of waxe. But there be other things, which go beyond all power of bewitchings; as that was, when Christ fed fiue thousand men with fiue loaues; ¹⁰³ when Iosua commanded the sunne to stand still, ¹⁰⁴ (whereas Aristotle in his eight booke of physicks, and in his treatise De coelo & mundo saith, that Those intelligencies which mooue the spheres, cannot cease at anie time from their worke; and that they should mooue the spheres more slowelie, if but one star more should be added therevnto;) when Esaie called backe the sunne; ¹⁰⁵ when at the death of Christ, the Sunne suffered an eclipse, the moone being then in opposition. ¹⁰⁶ Of which thing Dionysius writeth in an epistle vnto Apollophanes, and saith, that he had consideratelie beheld the same, while he was in Aegypt; and that it is extant in the historie of Phlegon & Aphricanus. Hervnto adde, that the shadowe of Peter healed the sicke; ¹⁰⁷ & that Elias shut vp the heauens, ¹⁰⁸ so that it did not raine for the space of thrée yéeres and an halfe.

12 But humors in mans bodie can doo much. I grant. But yet Christ saith; The works which I doo, ¹⁰⁹ no man can doo: and he must sooner be beléeued than all the sort of Peripatetikes. Others saie, that these things are onlie terrifiengs, deuised by prudent men to containe the people in their dutie. But we doo knowe, that nothing in the scriptures is feigned or deuised; for They be the pillers and sure foundation of the truth. ¹¹⁰ And whereas they saie, that the soules of men doo passe and be changed into spirits; that was sufficientlie confuted before, when the same was obiected. ¹¹¹ Trismegistus saith, that Men doo make vnto themselues gods; namelie, images made and applied vnto certeine aspects of the heauen, that they can speake, and giue out oracles. But a foolish thing it is to thinke, that men can make themselues gods; and yet if they can, why doo they submit & humble themselues vnto them? whie doo they worship them, whom they themselues made? For it is a ridiculous thing, to imagine that the cause of anie thing is inferiour to the effect thereof. This dooth Esaie verie well deride and taunt; ¹¹² A man (saith he) taketh a peece of wood, & with the one part he warmeth himselfe, and baketh him bread; and with the other part, he frameth himselfe a god. But they can speake and giue out oracles. Naie rather Dauid saith much more trulie; They haue eies, and see not; they haue eares, ¹¹³ and heare not; they haue mouthes, and yet speake not. And if they be able to make gods, why doo they not rather make themselues [to be] gods? For doubtles, they shuld be much better aduised, if they would make gods of their owne selues, than to make them of stones and stocks. Further, if they be gods, whie doo they not defend themselues? For those idols were a good while a go throwen downe, and abolished. And although other idols are brought in by the naughtie practise of the papists; yet shall those also by the helpe of God be one daie taken quite awaie: but if they were gods indéed, they would surelie defend themselues. ¹¹⁴ Aphrodisaeus saith, that There is a certeine generall power, which by the properties of things (such as be herbes, stones, and metals) must be drawne vnto euerie particular thing. I admit it be so; yet no such thing can be brought to passe vpon the sudden: for the works of nature haue their time & course. But Christ vpon the sudden turned water into wine; ¹¹⁵ & vpon the sudden restored the blind and lame. ¹¹⁶

¹¹⁷ 13 Indéed the Platonists grant, that there be spirits; but they saie that they haue bodies either waterie, or aierie, or fierie. These things doubtlesse they speake; howbeit they speake such things as will not agrée one with another. For if the bodies of spirits be elementarie, ¹¹⁸ how commeth it to passe, that they be eternall? For the elements haue both cold and heate, qualities both actiue and passiue, and sometime they striue one with another, and sometime they perish. Others reason after this sort; Forsomuch as there be extremities, we must also grant that there is a meane: but heauen is eternal, and mens bodies are fraile and mortall; wherefore of necessitie, something must be put betwéene these two, that may be partaker of both. This is no necessarie argument. For first we grant, that certeine minds there be void of bodies; such as are the angels, and those intelligencies, which driue the celestiall spheres; & further, that the soules of our bodies are the other extreame. Of other meane things there is no néed. But they saie, that as fishes be in the sea, and foules in the aire; so there must be spirits co~uersant in the fier. This is of no necessitie. For liuing creatures are not made for the elements; but the elements for liuing creatures: and liuing creatures were made for mans sake. Now what vse can there come vnto man by those liuing creaturs, which abide in the fier?

Howbeit, if these men will 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, ¹¹⁹ After 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. ¹²⁰ Also 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 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.

¹²¹ 14 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. ¹²² And 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. ¹²³ And Christ cast out an vncleane spirit; ¹²⁴ & the vncleane spirit wandered through drie and desert places; afterward he tooke to himselfe seuen other spirits, woorse than himselfe. Naie verilie (will you saie) these spirits are but onlie certeine impulsions of the minds, such as be the spirits of wisedome, and the spirits of knowledge: yes in verie déed they be substances. ¹²⁵ For Christ saith, that They behold the face of his father: and he shall pronounce at the latter daie; ¹²⁶ Go ye cursed into euerlasting fire, prepared for the diuell and his angels. Wherefore, séeing the holie scriptures doo call Daemons, by the name of spirits; I sée no cause why anie should attribute bodies vnto them. But I speake not here of bodies, which are assumed and are come vnto them; but of such as be proper to them, and of their owne.

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. ¹²⁷ For in the scriptures we sée, that there are foure kinds of spirits. First in verie déed, GOD himselfe is a spirit; for he hath no néed of a bodie, either for his being, or for his doing of anie maner of thing. The next be angels, as well good as bad; neither doubtles haue they néed of bodies, as touching their owne proper actions; but to communicate in actions with vs, they haue néed of bodies: for as we read in the epistle to the Hebrues, ¹²⁸ They be administring spirits. The third sort are the spirits of men, which doubtles that they might haue their being, haue no néed of bodies; for they haue their being, and doo liue, euen when they are separated from their bodies: yet about their owne proper actions, as to haue sense, or to growe, they cannot be without bodies. The last be the spirits of brute beasts, which neither can haue their being, nor doo anie thing without bodies. By this diuision we sée, that there is no néed at all for Daemons to haue bodies: for euen without them, both they may haue their being, and also may exercise their owne actions. For they loue, they desire, they vnderstand euen without bodies.

15 Now we must sée what they can doo. ¹²⁹ Their power is of two sorts, one in vnderstanding; another in working. But we will sée what is to be attributed vnto them in both kinds. ¹³⁰ That spirits doo knowe manie things, we haue no doubt: for after the opinion of Lactantius, Tertullian, Capella, ¹³¹ and Plato in his booke intituled Cratylus, they be called Daemones, quasi ⟨…⟩, à sciéndo, that is, of knowing. ¹³² But peraduenture you will demand, whether they also knowe things to come; for the which things chéeflie their counsell is demanded I answere, that things to come are not alwaies knowne after one maner. First things to come, are not knowne as things present, but of God onelie: for he within his compasse comprehendeth all the differences of times. For (as Paule saith) All things are naked, & laid before his eies. ¹³³ Others doo not presentlie sée the effects of things, but by reasons they gather of things to come; and that manie waies. For first they sée the causes of things, and by them gather of the effects, which shall afterward followe. But of causes some are necessarie, and some not necessarie: of necessarie are such as be contained in the mathematikes, and in the opposition or coniunction of the heauenlie spheres. So doo men, which be skilfull in the stars, foretell manie yéeres before hand, what time eclipses shall happen afterward. Other causes sometime are not necessarie or certeine: for their effects may be hindered, and such are those, which are called things seldome happening, or things that may happen this waie or that waie. So the mariner pronounceth of the tempest, and the physician of the pulse.

16 Then if there be such knowledge granted vnto man, ¹³⁴ much 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, ¹³⁵ then 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, ¹³⁶ so that in a verie short space they can flie to and fro ouer all places of the world, and make relation what is doone euerie-where. And for that cause Tertullian calleth them, ¹³⁷ Flieng 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, ¹³⁸ that 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, ¹³⁹ & 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; ¹⁴⁰ as 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, ¹⁴¹ the 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.

¹⁴² An 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. ¹⁴³ Besides this also, they sée the scriptures of the prophets, and whatsoeuer is doone in the church: and although otherwise they knowe manie things, yet are they much better learned, both by meanes of the scriptures, and also for bicause they sée what is doone in the church. Wherefore Paule vnto the Ephesians saith; ¹⁴⁴ that The hidden mysterie of Christ is made manifest vnto principalities and powers in the heauenlie places. And whereas Hermes Trismegistus foreshewed vnto Asclepius, that there would be a fall and desolation of idols, and lamented the same; Augustine saith in his booke De ciuitate Dei, that he might vnderstand that by the predictions of the holie prophets. Manie times also doo they knowe, for that they be present at the counsels of God, and are called to execute his commandements. For so, when GOD was taking counsell to deceiue Achab, the diuell stood foorth, and promised, that he would be A lieng spirit in the mouth of all the prophets of Achab. ¹⁴⁵ and a certeine other spirit obtained of God, to forment & trouble Iob. And it is no maruell; ¹⁴⁶ for the diuell is the minister of God to doo execution. Howbeit, when they be thus called to the counsels of God, they sée what he hath appointed to doo. ¹⁴⁷ Oftentimes also, by effects, they gather the causes of things; as if they sée a man liue well and godlie, they suspect that he is a chosen of God; for good déeds be the fruits and effects of election: in like maner, if they sée a man to frame himselfe well vnto religion, and to knéele deuoutlie, they thinke he praieth, although they cannot descend into his mind.

17 But although they can by so manie waies and meanes knowe things to come, ¹⁴⁸ yet are they oftentimes deceiued; and that for manie causes: first bicause God can let the causes of things, ¹⁴⁹ though they be neuer so certeine or necessarie. When the children were cast into the burning fornace, it was certeine that they should be burned; but God did miraculouslie put himselfe betwéene them and their destruction, and did hinder the cause: but this could not the diuell foresée. For God sometime preserueth those that be his, and sometime he leaueth them, so that they die: and so doth it oftentimes come to passe in things that may happen, either this waie, or that waie. For although the experience of spirits be verie great, yet is it not so great, but that they maie be deceiued. Vndoubtedlie the nimblenes of spirits is verie great, so that they can easilie perceiue and report what is doone in regions verie farre distant one from another: ¹⁵⁰ but yet oftentimes God reuoketh his purposed decrées. And if perhaps God command the diuell to wast and destroie some region, and the people in the meane time doo repent; if the diuell foretell that the destruction shall come vpon them, it must néeds be that he maketh a lie: for oftentimes when men begin to repent from their hart, God forgetteth all his threatenings. These spirits doubtlesse doo sée and knowe the predictions of the prophets: but yet those purposes, which God doth reueale by his prophets, may sometimes be mitigated or changed. Esaie prophesied that Ezechias should die; ¹⁵¹ but yet when he humbled himselfe, and earnestlie repented, his life was prolonged for 15. yéeres: but that this should come to passe, the diuell could neuer haue suspected. Wherefore they may be deceiued; partlie bicause they knowe not the will of God, and partlie also bicause they cannot throughlie looke into our minds. But the good angels are not deceiued, bicause they referre all things to the will of God.

¹⁵² Besides 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; ¹⁵³ I saie that thou Aeacides the Romans conquer may. Againe, Craesus being past ouer Halis floud, shall bring great riches vnto naught. Rightlie therefore said Esaie in the 41. chapter; Let them tell vs what shall happen, & we will saie that they be gods: not as though they tell not the truth sometimes, but bicause they are oftentimes deceiued: Wherefore this doth Esaie saie; Let them answere vs certeinelie, and truelie, and alwaies, and without error, what shall come to passe; and we will account them for gods. But how fowlie the diuell may be deceiued, it chéefelie appeareth in Christ our sauiour. Augustine in the ninth booke De ciuitate Dei, ¹⁵⁴ the 21. chapter saith, that The diuell knew and sawe manie things to be woondered at in Christ, but he knew not with that holsome and quickening light, wherewith reasonable spirits are clensed; but onlie, by certeine experiments and temporall signes: & yet did he know him far better than men did. For he sawe better and more néerelie, than any sight of man can discerne, how much the acts of Christ did surpasse the power of nature. And yet that knowledge in the diuell did God represse and darken, when it pleased him. And therefore the diuell doubted not to tempt Christ, which certeinlie he would not haue doone, ¹⁵⁵ if he had knowne Christ indéed. For that knowledge depended vpon certeine temporall signes, which oftentimes may trouble a man. ¹⁵⁶ Therefore Paule said, If they had knowne the Lord of glorie, they would neuer haue crucified him.

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. ¹⁵⁷ But 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, ¹⁵⁸ bicause 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, ¹⁵⁹ through 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, ¹⁶⁰ whether 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 co~iecture, 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. ¹⁶¹ And they adde that None knoweth the secrets of man, ¹⁶² but the spirit of man that is within him; and that The spirit searcheth out euen the deepe mysteries of God. Séeing onlie God and man can sée mans hart, the diuell must néeds be excluded.

And Salomon in the second booke of Chronicles, the sixt chap. in those solemne praiers, ¹⁶³ which he made after the finishing of the temple, speaketh 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; ¹⁶⁴ Peruerse (saith he) and very deepe is the hart of man: who is able to search the bottome thereof? And of the person of God he addeth, I am God, which searcheth the heart and reines. Further, God will not worke togither with the diuell, so that the diuell also should be able to sée the cogitations and minds of men. And this is thought of some to be doone through the mercie of God. For if he could looke into the secret counsels of our harts, he would tempt vs much more vehementlie. The author of the book De dogmatibus ecclesiasticis affirmeth for certeintie, ¹⁶⁵ that the diuell cannot knowe the thoughts of men. And Ierom vpon the ninth chapter of Matthew expounding these words; ¹⁶⁶ And Iesus perceiuing their thoughts; by this (saith he) it is euident inough, that Christ is God; séeing he can reach euen vnto the harts of men. By signes therefore, and outward tokens the diuell maie gesse what we cast in our minds; but to what end and purpose, and what we thinke, he cannot for certeintie vnderstand. And out of doubt if he were sure of the faith & constancie of holie men, he would neuer tempt them, least he should be shamefullie reiected, as it fell out in Iob.

19 Touching the knowledge which the diuell hath, ¹⁶⁷ we 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, ¹⁶⁸ which 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, ¹⁶⁹ that 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 doo much, ¹⁷⁰ it 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: they being such as will disturbe mankind. In the decrées, caus. 26. quest. 5. beginning Nihil aliud agitur, among the Extrauagants, there is a speciall title of sorcerers: so manie lawes should neuer haue béene made, vnlesse it had béene knowen for certeintie, that magicians and witches are able to doo somewhat. And Dauid in the 58. psalme, ¹⁷¹ saith, that The poison of them is like the poison of a serpent, and as [the venom] of a deafe adder stopping hir eare, which refuseth to heare the voice of the inchanter or charmer, charme he neuer so wiselie. Dauid by these words commendeth not inchantment; but yet vndoubtedlie he sheweth, that there is a certeine power of inchanting.

In the 13. of Deuteronomium; If anie prophet shall doo signes and woonders, ¹⁷² and 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; ¹⁷³ There 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, ¹⁷⁴ in signes, and in lieng woonders. Also the histories, as well holie as prophane, doo teach vs this thing. In the historie of Iob, ¹⁷⁵ the 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. ¹⁷⁶ In 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, ¹⁷⁷ which 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.

22 But to the intent we may kéepe some method, we will thus distinguish this power. ¹⁷⁸ Those 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; ¹⁷⁹ Augustine testifieth, both in his booke De ciuitate Dei, and also in his third booke De trinitate, the seuenth and eight chapters. By this meanes they worke things of great woonder and admiration; and yet we sée onlie the effects: for the way and meanes whereby they are doone, we cannot perceiue. But those miracles, which be doone by God, or by godlie men, in the name of Christ, haue no néed of anie such labour. No verelie, nor yet those things which be doone by euill men, in the name and power of Christ, néed anie such means: onlie the diuell séeketh those waies. ¹⁸⁰ And yet, euen in those things he can doo nothing, more than God giueth him leaue: for he cannot doo all things at his owne libertie.

To make this matter plaine, Augustine (mée thinketh) dooth vse an apt similitude; ¹⁸¹ We 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, ¹⁸² when 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; ¹⁸³ for he was no magician: although that Plinie the perpetuall aduersarie of religion thought him so to be. For in his 30. booke the second chapter, ¹⁸⁴ when 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; ¹⁸⁵ and that he called him Iatopas, whom Paule to Timothie named Iambres.

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, ¹⁸⁶ thinke 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 fro~ 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, ¹⁸⁷ although we cannot sée them. And yet we saie not here, that the diuell dooth either create or make such things; but onlie that he is a minister seruing vnto nature. Euen so the husbandman, when he tilleth and soweth the ground; and the gardener, when he pruneth and delueth a vine, doo not create the corne or wine, but onlie doo helpe nature. ¹⁸⁸ So Augustine saith, that Iacob did not bring foorth the colour vpon the shéepe; but did onlie rightlie applie the forms & shapes. And to take an exa~ple euen of spirituall things, the ministers of the church doo not iustifie anie man, or forgiue anie man his sinnes; but are onlie ministers, by whose indeuour God bringeth these things to passe; I planted (saith Paule) and Apollo watered, ¹⁸⁹ but God it is that gaue the increase.

23 But it séemeth woonderfull, how they can so spéedilie bring these things to passe. ¹⁹⁰ For 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. ¹⁹¹ But it maketh a great matter into whose hands they doo happen; for a skilfull artificer will worke anie thing both handsomlie and spéedilie: but giue the same instruments vnto an ignorant and vnskilfull man, and he will doo it neither redilie nor yet verie handsomelie: euen so anie spirit, as a skilfull artificer, will bring more to pas in one minut, than by the accustomed order of nature can be wrought in a long time. For those chéefe originals are not to be weighed in their owne nature; although that euen by nature we sée some things to be made in a manner vpon the sudden. As in the summer time, of a shower of raine, little frogs doo suddenlie arise: but yet therein indéed, there is admitted some space of time though it be but short. So these vagabond iuglers séeme to deuoure bread, and immediatlie to spit out meale; and when they haue droonke wine, they séeme presentlie to powre the same againe out of the middest of their forehed. And if there can be such a readines and dexteritie of dooing in man, why shall it not much rather be attributed vnto spirits? For in a spirit there is much more nimblenes than in a man. Wherefore the spirits doo not bring foorth these things of themselues: for so should they beget a kind like vnto themselues; as of a man is brought foorth a man; of a horse, is brought foorth a horse. But a spirit dooth not bring foorth a spirit: but as I said, dooth take the principal originals of things, and applieth them vnto a matter, and so bringeth woonderfull things to passe.

But how far the nature of things may procéed, it is hard to iudge. ¹⁹² Wherefore 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, ¹⁹³ and brought plagues and punishments by euill angels. And Christ saith, that the diuell bound the daughter of Abraham by the space of fortie yéeres. ¹⁹⁴ And this also the good angels doo sometimes; for the angel of the Lord in one night ouerthrew the host of Senacherib, ¹⁹⁵ and brought in a plague in the time of king Dauid: ¹⁹⁶ & Dauid himselfe sawe the angel of God striking the people in [the threshing flower of] Areuna. But those things, which go altogither beyond nature, as to raise the dead, to change men into beasts, are onelie delusions, of which we are to speake afterward.

24 Now, as touching the other parts; ¹⁹⁷ namelie 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 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.

¹⁹⁸ 25 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. ¹⁹⁹ By this meanes he dooth oftentimes conueigh himselfe into images; he spake in the serpent, he loosed the toong of the asse. Hée also taketh vpon him euen the bodies of men, either liuing or dead; he vexeth and tormenteth them, ²⁰⁰ and hindereth their naturall works. He obserueth oftentimes the course of the moone, to the intent (as Ierom saith) that he may slander that planet, or rather to watch for the abounding of humors, whereby he may the more gréeuouslie disquiet the bodie. Somtimes he putteth on an airie bodie; but that he dooth not forme or quicken, as the soule dooth our bodie: neither dooth he make it to passe into one substance with himselfe, as did the word of GOD with an humane bodie: for diuels can put off those bodies when they will, for they be in them (as the Schoolmen speake) definitelie; ²⁰¹ that is, they be in them, so that they be not anie where else. God in verie déed in the old testament, presented himselfe somtime to be séene in some forme; but hée was not definitelie in the same: for he was so present there, as he notwithstanding in the meane time was euerie-where else. But the diuell (as saith Augustine ) fitteth vnto himselfe some bodie as it were a garment. And Chrysostome writing of the patience of Iob, saith, that He which brought tidings of the fall of the house, ²⁰² and destruction of his familie and cattell, was not a man, but a spirit. For if thou wert a man (saith he) how diddest thou knowe that the wind came from the wildernesse? Or if thou wert there, how happeneth it, that thou wert not destroied with the rest?

²⁰³ A 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, ²⁰⁴ and washed their féete, set meate before them, and they also did eate.

26 Howbeit, ²⁰⁵ some 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. ²⁰⁶ But the holie scriptures prooue, ²⁰⁷ without all doubt, that these were not vaine imaginations onlie: for the diuell did in verie déed enter into the serpent, to the intent he might entice Eue to be deceiued. Which thing the curse, ²⁰⁸ wherewith the serpent was cursed, dooth sufficientlie declare; Vpon thy bellie shalt thou crall, and the seed of the woman shall tread downe thy head. For that is true, not onlie as touching Christ and the diuell; but also as touching men and the serpent. And further (as I said before) the angels offered themselues to be séene of Abraham and of Lot.

Neither were these anie phantasies, for the angels were handled with the hands: and when Lot made some delaie of departing out of Sodom, ²⁰⁹ they 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 clouds, and the aire: so a spirit pearseth through all things. ²¹⁰ When 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; ²¹¹ Yee 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. ²¹² Why 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:) ²¹³ or 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. ²¹⁴ For 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, ²¹⁵ men 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: 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 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. ²¹⁶ But 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; ²¹⁷ the 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 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. ²¹⁸ 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. ²¹⁹ But 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, ²²⁰ but also into angels of light. And thus haue we spoken sufficientlie of these thrée parts [co~cerning the power of spirits.]

28 Now fourthlie there remaineth to speake of the illusion of the senses. ²²¹ And 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, ²²² sometime vseth things consisting in nature; namelie, to mingle colours or forms, and to alter the quantities of things: for so things doo séeme far otherwise than they be. Otherwhile he putteth some bodie vpon him, and so setteth himselfe before mens eies. Otherwhile he darkeneth the meane, so that a thing may séeme greater than it is: or else he putteth a cloud or mist betwéene, that it may not be séene at all. And such a like thing that séemeth to be, which Plato mentioneth of Gyges; and Virgil of Aeneas. Sometime he altereth the instrument of the senses, casting ouer the eies bloudie humors, ²²³ that all things may séeme bloudie. So in sick men, when choler aboundeth in the toong, all things séeme bitter. Sometime he dazeleth the eiesight, and striketh men with such blindnes, that they cannot sée one whit; as once he did by the Sodomits, ²²⁴ when they would haue broken perforce into the house of Lot. So Elizeus blinded the aduersaries host, when he led the same into Samaria. ²²⁵

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, ²²⁶ there 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. ²²⁷ These things doo sometime happen vnto men that be awake; as for example, vnto men possessed, and vnto the frantike; and somtimes also vnto men that be asléepe. Wherefore that which is doone by naturall meanes, the same also may be doone by the diuell. For he can call backe the images of things from the memorie vnto the phantasie, ²²⁸ or vnto the sense, and so deceiue the eies of men.

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. ²²⁹ For 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. ²³⁰ For 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 imaginatio~ of that witch. He must néeds be his crafts-maister, or verie cunning that framed these things in hir phantasie and senses.

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, ²³¹ for 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, ²³² are 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.

29 With illusions, old women speciallie can doo verie much. Such as are Canidia in Horace, and Gratidia in Iuuenal. Of the Grecians they were called Empusae, Lamiae, Mormolyciae, Scriges. Of the Lamiae writeth Duris, ²³³ in his second booke of the matters of Lybia; he saith that Lamia was an excéeding faire woman, and the concubine of Iupiter; which thing Iuno taking verie gréeuouslie, she both killed the sonne, which Iupiter had by hir, and also disfigured hir in most shamefull guise: now shée being not able to abide or beare so great an iniurie, first began to be furious; and secondlie to kill other mens children also. Further he saith, that there be of those kinde of women in the gulfe of the sandie sea in Lybia, and that those which haue suffered shipwracke, sticking fast in the quick-sands, are foorthwith taken, and deuoured by them.

Ieremie in the fourth chapter of his lamentations saith, that the Lamiae discouered their breasts, for they haue verie faire breasts. Albeit in the Hebrue it is written Lilith, about which word the Rabbins doo verie much trifle. Of the Empusae, Lamiae, and Mormolyciae, Philostratus writeth in the life of Apollonius Tyanaeus; for he ⟨…⟩ ⟨…⟩ saith, that whereas a certeine yoong man was allured to marriage by a woman (as she séemed) both verie faire and rich, and who alreadie so burned in the loue of hir, that he would in anie wise take hir to his wife; Apollonius being inuited to the wedding supper, did foorthwith vnderstand the deceipt, and said: This is one of those Empusae, which manie men take to be the Lamiae and Mormolyciae, and so constreined hir to confesse what she was, and foorthwith all that gorgeousnes of gold and siluer vanished into coles. Now all such, as well men as women, doo excéedinglie follow fleshlie lusts. Wherefore the Satyri are so called of Sati, ²³⁴ that is to saie, of the priuie members. And Incubi and Succubi, and Ephialtes of Insiliendo. Although with the physicians Ephialtes is a disease, ²³⁵ procéeding of the cruditie of the stomach, and the troubling of the head, whereby men thinke themselues to be pressed with an intollerable burthen, and to be in a maner choked, and therefore the Grecians call it ⟨…⟩, that is, A choking spirit [and we, the mare] but of the disease we doo not now speake.

²³⁶ Of the Incubi and Succubi, Augustine writeth manie things in his 80. booke De ciuitate Dei. There were certaine nations which fetched their originall from them. Also the poets write of their gods, that they were wanton, and such as sometime vsed the companie of men. But women witches, ²³⁷ and men sorcerers, to the intent they might allure these spirits vnto them, were woont to annoint themselues all ouer with some ointment, which had the propertie to bring in a dead sléepe: afterward, they would laie themselues downe vpon their bed, where they slept so soundlie, that they could not be awaked, neither with the pricking of pinnes, nor yet with fires. In the meane time, while they thus slept, the diuels set before them manie pleasant bankets, danses, and all kind of voluptuous pleasures. And séeing the power of spirits is so great, as I haue before described; there is no let, but that they may sometimes take vp men, and carie them into groues, and there set such sights before them. ²³⁸ For Simon Magus could flie in the aire, but at the praier of Peter, he suddenlie fell downe from aloft. And the Cardinall De Turre Cremata, in the decrées, 26. question 5, in the Chapter Episcopi saith, that both may be done.

And if hapned once, that a certaine man, which delighted very much in the studie of such things, being suddenlie taken from his house, was set in a verie delectable place, where after he had all the night beheld pleasant danses, and had his fill of daintie fare, the next morning, when all these things were vanished awaie, he sawe himselfe to sticke fast in the thornes among most thicke bushes and briers: and although it séemed vnto him before, that he had eaten, yet the miserable wretch died then for hunger. And these spirits are mooued not onlie vnto fleshlie lust, but also vnto crueltie; for they come into houses in the likenes of cats and dogs, and doo either kill, or else despoile children, and therefore Horace saith; Or else he plucketh a liue child out of the bellie of the Lamia, when she hath dined. The diuell therefore can thus beguile men, either when they be in a sound sléepe, or else he can put some bodie vpon him, and so bring these things to passe: howbeit hurt he cannot, ²³⁹ but onlie so much as God permitteth, who sometimes permitteth children to be slaine for some grieuous sin of the parents. Some are brought vnto that crueltie, that they kill children, bicause they thinke that their soules shall passe into spirits, and that they shall be subiect vnto them. So we reade in the Commentaries of Clement, that Simon Magus killed men, and vsed their soules as his seruants. Sometime diuels shew themselues like giants, or as some mightie warriors; and it is no maruell, for they can fashion themselues bodies of the aire, and so beguile mens senses. They can raise vp tempests and destroie all things: ²⁴⁰ and this doo we read to be done in the historie of Iob. And in the Apocalypse, power is giuen vnto the spirits, to destroie corne and trées; but afterward, they be restrained, that they should not hurt.

It is reported that certaine people called Lapones in Norwaie, ²⁴¹ haue great familiaritie with spirits, and that whereas they haue thrée knots tied vpon their beards, if they vnlose one, there will follow a great tempest vpon the sea; if another, the waues will arise yet more vehementlie; if they vndoo the third, it will fare as heauen and earth should go together, and an vndoubted shipwracke doth followe. Augustine in his 18. booke De ciuitate Dei, the ninth chapter, when he had rehearsed that fable, how there had bin once a controuersie betwéene Pallas and Neptune, which of them should giue name vnto the citie of Athens, and that when the men were on Neptunes side; and the women with their Pallas, and that the women had ouercome the men by one voice, Neptune being angrie, caused the waues to arise, ²⁴² and drowne a great part of the territorie of Athens. This (I saie) when Augustine had recited, he added, that the diuell might doo the same, and that sometime he can raise vp the flouds, and sometime represse them. If I would reckon vp all [that might be spoken hereof] it should be infinite, let it be sufficient that I haue thus shortlie touched the generall things themselues.

VVhether it be lawfull to aske counsell of the Diuell, and to vse his helpe.

30 Now must we consider of that, which we set downe in the third place; namelie, whether it be lawfull to aske counsell of ill spirits, or to vse their helpe. First indéed it séemeth to be lawfull; for God vseth the labour of diuels: why then should it not be lawfull for vs? And Paule deliuered men vnto sathan; ²⁴³ and therefore it is lawfull for vs also to vse the ministerie of spirits. Here we must make a distinction. For we vse spirits either by authoritie & commandement, as when we command them anie thing in the name of God: or else by acquaintance, felowship, couenant, obedience, or praiers. God beareth rule ouer the diuels, ²⁴⁴ and Christ and the apostles commanded that they should go out of the bodies possessed; ²⁴⁵ but to require or expect anie thing of them vpon anie couenant or bargaine, that is not lawfull; for it is idolatrie. And the diuell séeketh nothing more, than to lead vs from God, to the worshipping of him. Herevnto also tendeth customs, ceremonies, and sacrifices: by this meanes men fall from God vnto the diuell. Further, they which doo these things, doo sinne against themselues; for we neuer read that the end of these arts was good: whereof wretched Saule may be an example and instruction vnto vs. ²⁴⁶ The diuell indéed feigneth himselfe to be compelled, and to be bound by little stones or rings: howbeit the same compulsion is onelie a voluntarie and deceitfull compulsion: he feigneth, as though hée would cast out another spirit, but it is nothing. For the ill spirits doo but dallie one with another to deceiue men. None of vs would commit our dooings to a man, whom we knowe to be full of fraud and trecherie. Now the diuell is not onelie a lier, but euen the father of lies.

²⁴⁷ Truth indéed it is, that there were certeine exorcismes or adiurations in the church, wherof Irenaeus, Tertullian, Augustine, and Eusebius make mention: ²⁴⁸ but these were speciall gifts for that age, & dured but for a time: now they be taken awaie. But thou wilt saie; The Hebrues had coniurers, & Salomon wrote exorcismes. ²⁴⁹ I knowe that Iosephus in his eight booke of antiquities writeth, that Salomon did so, to driue awaie ill spirits, and to maintaine the health of man. He describeth also the meanes whereby those things might be doone; namelie, that vnder the broad part of a ring, there was a little root, and that the same being applied to the nostrils of a man possessed, the ill spirit was foorthwith expelled. But herewith he writeth, that Salomon vsed also certeine praiers and holie names; and that one Eleazar being a man skilfull in these things, made demonstration of his cunning before Vespasian, and his sonnes Titus and Domitian; and at the commandement of Vespasian wrought so, that a spirit at his comming foorth of a man, ouerthrew a basen full of water, which was there set for the purpose: and he saith, that he sawe all these things. In verie déed I dare not denie the historie, but yet I thinke good to answere one of these two waies: either that God would for a time bestowe such a benefit vpon the Israelites, (which notwithstanding we haue not read) or els that Salomon did these things when he was now departed from the true God, and had begun to worship the gods of the Gentils. That such exorcists indéed were vntill the apostles time, it appéereth by that historie of the children of S⟨…⟩eua, ²⁵⁰ which is written in the Acts.

Howbeit exorcismes must not be vsed, but onlie by them which are sure, that they be indued with that grace. But yet there be certeine, which haue the name without the grace: these doo vse inuocations by names, merits, and reliks of saints. For this dooth the diuell séeke, euen to intangle the people with superstitions. ²⁵¹ Indéed the diuels séeme as though they were delited with outward things, as herbs, little stones, and perfumes: but they are not so delighted withall, as liuing creatures are with the desire of meate; but as it were with certeine seals & sacraments. Wherefore they come quicklie when they be called, least they should not séeme to stand to their couenants. They will altogither imitate God: for little stones & rootes haue no power at all to allure diuels. Wherefore euen as God forgiueth not sinnes vnto vs by anie power of the sacraments, but onelie for his couenant and promise sake: so the diuell will séeme to deale with those that be his, to the intent he may shew himselfe to be present with them; not for the woorthines of the things offered by them, but onelie in respect of his promise and couenant. ²⁵² And verie pitifullie dooth he mocke simple and foolish men; for they which boast that they haue spirits which doo loue them, when they are afterward called into iudgment, and condemned vnto death, cannot by them be deliuered from the extremitie of execution. Somtimes indéed they are readie to obeie them, that are their owne: but that is in foule and dishonest things; namelie, in adulteries, thefts, & murthers: they neuer stir them vp vnto good. For they be sathans, that is to saie, the aduersaries of God. They will haue couenants and promises to be made, which cannot otherwise be than against God.

31 But the Schoolmen stand in doubt, ²⁵³ whether it be lawfull to vse inchantment to take awaie mischéefs; and in generall, they answere, that it is not lawfull. But yet they saie, that if we can perceiue that those couenants consist in fethers, or roots, or little stones; and we can find those things, it is lawfull to take them awaie & breake them: for otherwise they saie that one inchantment must not be taken awaie with another. For We must not doo euill, ²⁵⁴ that good may come thereof. And whie it is not lawfull we haue declared before. Also Esaie in the eight chap. saith; that We must not aske questions of the dead, ²⁵⁵ but must rather returne vnto the lawe and testimonie. And Christ saith; ²⁵⁶ that No man can serue two maisters. And Paule saith; There is no agreement betweene light & darknes, ²⁵⁷ betweene God and Belial. Elias saith; that We must not seeke Belzebub the god of Acaron, ²⁵⁸ seeing there is a God in Israel. Besides this, the ciuill lawes, the canons and councels, haue with most seuere and sharpe words forbidden these things. And Apuleius, ²⁵⁹ when he was summoned to appeare, bicause he was reported to be a sorcerer, so pleaded his cause, as he vtterlie denied that he was a sorcerer: for otherwise he might not haue defended himselfe. Augustine in his booke De diuinatione daemonum, the eight chapter saith, that The euill spirits neuer durst denie the God of Israel to be the true God, or Christ to be the sonne of God: but contrariwise Christ, the prophets and apostles denie them to be gods; and that we must by all meanes beware of them. Therefore (saith he) whether part shall we hearken vnto; to those which cannot denie God to be the true God, or rather to God which warneth vs to flie from them? Wherfore séeing both the holie scriptures, and godlie lawes, & also the euents themselues doo vtterlie forbid and condemne all kind of inchantments; we must iudge that it is not lawfull for a christian man.

²⁶⁰ 32 Last of all we will note, that the true God is woont to chase awaie false gods. Wherfore immediatlie vpon the birth of Christ, all the oracles of the gods were put to silence, which before were of great fame and renowme. ²⁶¹ For when the light it selfe (which is Christ) was come into the world, darknes should néeds vanish awaie. And Plutarch, being otherwise a verie learned writer, in séeking a cause why the oracles ceased in his time, hauing deuised manie things; yet speaketh nothing to the purpose. First he saith, that some thought that the Daemons or spirits, which gaue out oracles, were vndoubtedlie of long life; yet mortall notwithstanding: and that men reported (as he saith) that the great god Pan was dead. Wherefore he saith, that séeing the Daemons be now dead by reason of age, there are none to giue or vtter out oracles anie more. He addeth moreouer, that there were others, which thought, that those préests and diuines, by whom answeres were giuen, were inspired with certeine exhalations, which came foorth of the caues and pits; and that séeing those exhalations could not be perpetuall, they ceased at the last; and that prophesies finished togither with them. He addeth moreouer, that by others, these things were attributed to the situation of stars, which being passed from thence, had also drawne away these oracles with them. He sheweth also certeine other things like vnto these, but he yéeldeth no reason, whie all the oracles ceased at one verie time, and so ceased, as that no one of them remained.

If the exhalations be not perpetuall in one place, whie doo they not breake out in another place? And the situations of stars being passed away, euen the same doo vse to returne againe to their place: which if they doo returne, whie doo not the same oracles returne also? If so be that the Daemons, as they affirme, doo die at the length, whie doo not one succéed another? There is then another cause of this euent, which Plutarch could not perceiue; namelie, that all contrarie powers are bridled by Christ, and therefore they all ceased at his comming. And thus were Iupiter, ²⁶² Apollo, Diana, and Aesculapius put to silence. Which thing the prophets foreshewed long before; and which we sée also at this daie to come to passe in those countries, which imbrace the gospell; where not onlie idolatries, but also diuinations & feigned miracles doo straight-waie cease.

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← 9. The ninth Chapter. Of Miracles; and · Contents · 11. The eleuenth Chapter. Of a good intent →

Footnotes

1. In 1 Sam. 28. at the end. ↩

2. Looke In 1. Cor. 12, 2. ↩

3. It was not whole Samuel in soule and bodie. ↩

4. 1. Kin. 17, 22. 2. Kin. 4, 34.
   ↩
5. 2. Kin. 13, 21
   ↩

6. Matth. 9, 25 ↩

7. Luke. 7, 14. Iohn. 11, 43 Acts. 9, 46. Acts. 20, 10. ↩

8. Luk. 20, 38. ↩

9. Heb. 6, 2. ↩

10. The Montanists and the Originists. ↩

11. It was not the dead carcase of Samuel. ↩

12. Whether it was the soule of Samuel. ↩

13. Vndoubtedly soules remaine after the deth of the bodie. Exod. 3, 6. ↩

14. Matt. 22, 32. ↩

15. Luke. 23, 43 ↩

16. Psal. 90, 4. 1. Pet. 3, 8. ↩

17. Phil. 1, 23. ↩

18. Luke. 16, 22. ↩

19. Luke. 12, 20. ↩

20. Apoc. 7, 14. and 14, 4. ↩

21. Acts. 7, 59. ↩

22. verse, 9. ↩

23. 2. Cor. 12, 3.
    ↩

24. The opinions of the fathers and first of Iustinus. ↩

25. Luke. 16, 22. ↩

26. verse, 23. ↩

27. Tertullian. ↩

28. Exod 7, 1⟨…⟩. The rod of Pharao sorcerers. ↩

29. Origin. ↩

30. Ambrose held that it was Samuel. ↩

31. Augustine was doubtful whether it was Samuel or not. ↩

32. Iob. 1, 6. ↩

33. 1. Kings. 22.
    ↩

34. The diuell can doo manie things against the godlie. Iob. 1. 12, and 2, 6. Luk. 22, 31. Matth. 4, 5. ↩

35. Num. 22, 12 ↩

36. A rule. ↩

37. 1. Kin. 6, 23. 1. Kin. 7, 25. 1. Sam. 6, 11.
    ↩
38. 1. Sa. 28, 19. The diuell sometime speaketh true things.
    ↩

39. Mark. 1, 24. ↩

40. Acts. 16, 17. ↩

41. A great distance of places between blessed soules and lost soules. Luk. 16, 26. ↩

42. Iohn. 12, 26. ↩

43. Of vbiquitie. ↩

44. Ierom against Vigilantius. ↩

45. Apoc. 14, 4. ↩

46. Ierom misseth concerning the vbiquitie of soules. ↩

47. Augustins booke of questions of the new and old testament. ↩

48. 1. Sa. 28, 19.
    ↩

49. Augustins booke De mirabilibus scripturarum. ↩

50. The dead knowe not what is doone in this life. ↩

51. Looke In 2. Kings. 22, verse. 23. ↩

52. A place in Cicero expounded by Augustine in his slepe. ↩

53. Acts. 9, 12. ↩

54. A reuelatio~ by a dreme. ↩

55. A dead bishop appeered aliue. ↩

56. Matt. 17, 3. ↩

57. Chrysost. ↩

58. Luk. 16, 31. ↩

59. They that take holde of dreams run into deceit. Ierom. ↩

60. Lyra. ↩

61. Burgensis. ↩

62. Galatinus. ↩

63. 4. King. 1, 3.
    ↩

64. Peter Martyr concludeth that it was but an imagination. Deu. 18, 11. ↩

65. Demons be spirits good or euill. ↩

66. Wherof demons take their name. ↩

67. The Peripatetiks denie that there be demons. ↩

68. Whether there be demons. ↩

69. The power of the Loadstone. ↩

70. Vespas⟨…⟩an by a secret power healed both a blind man and a lame. The power of the phantasie. ↩

71. The power of the celestiall bodies. ↩

72. Plato held that for publike co~ modities sake, it is lawfull to make a lie. ↩

73. The power of melancholie. ↩

74. Some spake in manie toongs vpon the sudden. ↩

75. Som thinke that soules become demons. ⟨…⟩. ↩

76. Som would that demons are onelie in this life. ↩

77. The opinion of Trismegistus. ↩

78. Aphrodysaeus. ↩

79. A similitude. ↩

80. The opinion of the Platonists. ↩

81. Apuleius. ↩

82. The opinion of the diuines. ↩

83. The summe of all these opinions. ↩

84. A proofe of spirits by the scriptures. ↩

85. Iob. 1, & 2. ↩

86. 1. kin. 22, 22.
    ↩
87. 1. Para. 21, 1
    ↩

88. Psal. 78, 49. ↩

89. Zachar. 3, 1. ↩

90. Leuit. 17, 7. ↩

91. Matth. 4, 1. and 13, 19. ↩

92. Luk. 13, 16. ↩

93. Matth. 8, 31 ↩

94. Matt. 25, 41. ↩

95. Iude. 9. ↩

96. Iam. 2, 19. ↩

97. Luke. 10, 18 ↩

98. Of good spirits. ↩

99. Galat. 3, 19. ↩

100. Thes. 4, 16. ↩

101. Matt. 24, 31. ↩

102. A confutation of contrarie opinions of the Peripatetikes. ↩

103. Matt. 14, 2⟨…⟩ ↩

104. Iosua. 10, 13 ↩

105. Esaie. 38, 8. ↩

106. Luk. 23, 44. ↩

107. Acts. 5, 15. ↩

108. 1. Kin. 17, 1.
     ↩

109. Iohn. 15, 24. ↩

110. 1. Tim. 3, 15.
     ↩

111. Trismegistus. ↩

112. Esaie. 44, 12. ↩

113. Psal. 115, 5. ↩

114. Aphrodisaeus. ↩

115. Iohn. 2, 8. ↩

116. Matth. 11, 5. ↩

117. Of the Platonists. ↩

118. Whether the bodies of spirits be elementarie. ↩

119. Ephe. 2, 2. & 6, 12. ↩

120. Chrysost. ↩

121. Demons be spirits. ↩

122. Luk. 24, 39. ↩

123. 1. Kin. 22, 22
     ↩

124. Matt. 12, 43. ↩

125. Matt. 18, 10. ↩

126. Matt. 25, 41. ↩

127. Foure kinds of spirits. ↩

128. Heb. 1, 14. ↩

129. Two sorts of power of the spirits. ↩

130. Of the knoledge which they haue. ↩

131. Looke In 1. Cor. 12, 2. ↩

132. Whether they know of things to come. ↩

133. Heb. 4, 14. ↩

134. How the spirits knowe of things to come. ↩

135. The old age of spirits. ↩

136. The nimblenes of them. ↩

137. Tertullian. ↩

138. Augustine. ↩

139. A similitude. ↩

140. Spirits may foretell things commanded them by God. ↩

141. Psal. 78, 49. 1. Sam. 28, verse. 19. ↩

142. Spirits of the aire. ↩

143. They see the scriptures of the prophets. ↩

144. Ephe. 3, 10. ↩

145. 1. Kin. 22, 22
     ↩

146. Iob. 2, 6. ↩

147. They gather the causes by the effects. ↩

148. Why the spirits are oftentimes deceiued. ↩

149. God can let the causes, how certeine soeuer they be. ↩

150. God reuoketh decred purposes. ↩

151. Esai. 38, 1, and 5. ↩

152. The diuell deceiued by ambition. ↩

153. The diuels double meaning. ↩

154. The knowledge that the diuell had of Christ. ↩

155. Matth. 4, 3. ↩

156. 1. Cor. 2, 8.
     ↩

157. Luke. 22, 3. ↩

158. Mat. 27, 19. The dreams of Pilats wife. ↩

159. The diuell deceiued through his owne malice and pride. ↩

160. Whether the spirits see the cogitations of men. ↩

161. Psal. 7, 11. ↩

162. 1. Cor. 2, 11.
     ↩

163. verse. 30. ↩

164. Ierem. 17, 9. ↩

165. Augustine De dogmatibus ecclesiasticis. ↩

166. verse. 4. ↩

167. By what meanes the spirits can giue answers. ↩

168. Of the power and strength of spirits. ↩

169. That art magike is vaine and vncerteine. ↩

170. That magicians can doo manie things, it is prooued by the scripture. Exo. 22, 18. Gen. 20, 6. and 27, Deut. 18, 10. ↩

171. verse, 5. ↩

172. Deut. 13, 1. ↩

173. verse, 24. ↩

174. 2. Thes. 2, 9.
     ↩

175. Iob. 1 and 2. ↩

176. Matt. 8, 28. 31. and 32. ↩

177. Mat. 17, 15. ↩

178. The power of spirits is distinguished. ↩

179. They gather the principles of things, and applie them to a matter. ↩

180. They can doo no more than God giueth leaue. ↩

181. A similitude. ↩

182. Exod. 8, 7. and 19. ↩

183. Plinie an aduersarie of Christs religion. ↩

184. He held Moses for a magician. ↩

185. 2. Tim. 3, 8. Exod. 7, 12.
     ↩

186. How the magicians rods were turned into serpents. ↩

187. The diuell is no creator, but a minister of nature to make things. A similitude. ↩

188. Gen. 30, 37. ↩

189. 1. Cor. 3, 6.
     ↩

190. How they worke these things so suddenlie. ↩

191. A similitude. ↩

192. The diuell bridled two maner of waies. ↩

193. Iob. 1, & 2. Psal. 7, 49. ↩

194. Luk. 13, 16. ↩

195. 2. kin. 19, 35.
     ↩
196. 2. Sam. 25, verse. 17.
     ↩

197. The diuell can driue forward som things. ↩

198. Spirits put bodies on themselues. ↩

199. Looke after in the 12. ch. art. 5. Gen. 3, 1. Num. 22, 28 ↩

200. How they ioine to the~ selues bodies. ↩

201. What is to be anie where definitelie. ↩

202. Iob. 1, 18. ↩

203. They take to themselues airie bodies. ↩

204. Gen. 18, 2. ↩

205. Whether they be bodies, or but imaginations. ↩

206. Gen. 19, 1. ↩

207. That they were true bodies. ↩

208. Gen. 3, 1. Ibid. 14. ↩

209. Gen. 13, 21. ↩

210. Exo. 19, 16. ↩

211. Acts. 1, 10. ↩

212. An obiection. 2. Thess. 2, 9. ↩

213. Ibidem. 10, and 11. ↩

214. The wicked are worthie to be deceiued. ↩

215. 1. Cor. 5, 5.
     ↩

216. How the angels and spirits doo eate. Luke. 24, 43. ↩

217. A similitude. ↩

218. Note. A lie is alwaies ioined with a mind to deceiue. ↩

219. Iud. 6. ↩

220. 2. Cor. 11, 14
     ↩

221. Spirits begile the outward senses ↩

222. The diuell vseth to beguile by things consisting in nature. ↩

223. A similitude. ↩

224. Gen. 19, 11. ↩

225. 2. king. 6, 18.
     ↩

226. He laieth images before the sense or phantasie. ↩

227. By the power of the phantasie a man may thinke he seeth that which he seeth not. ↩

228. The diuell and angels can call things back from the memorie to the sense. ↩

229. The difference in this matter betweene the good angels and the bad. ↩

230. 1 Sam. 28, 13. and 14. ↩

231. They bring in no new forms. ↩

232. Whether we be compelled to think of the forms brought in. ↩

233. Of Lamiae Empusae and such like. ↩

234. Wherof Satyrs tooke their name. ↩

235. Ephialtes a disease. ↩

236. Of the Incubi and Succubi. ↩

237. Women and men sorcerers in their sleepe receiued manie pleasures of the diuels. ↩

238. Simon Magus. ↩

239. The diuell can hurt no further than God permitteth. ↩

240. The diuels raise vp tempests. Iob. 1. Apoc. 8, 7. ↩

241. A people called Lapones. ↩

242. A part of Athens territorie drowned. ↩

243. 1. Cor. 5, 5.
     ↩

244. Matt. 17, 18. Acts. 16, 18. ↩

245. Why it is not lawfull to vse the helpe of diuels. ↩

246. Sam. 28, 19. ↩

247. Exorcismes in y e church. ↩

248. Looke part. 4, chap. 9, art. 7. ↩

249. Salomons exorcismes. ↩

250. Acts. 19, 13. ↩

251. The diuels seeme to be delighted with outwarde things. ↩

252. He mocketh simple men. ↩

253. Whether we may vse inchantment to take awaie mischiefs. ↩

254. Rom. 3, 8. ↩

255. verse. 19. ↩

256. Matt. 6, 24. ↩

257. 2. Cor. 6, 14.
     ↩
258. 2. Kings. 1, 3.
     ↩

259. Apuleius denied himselfe to be a sorcerer. ↩

260. In 1. Sam. at the beginning. ↩

261. At the birth of Christ all heathen oracles ceased. ↩

262. Mac⟨…⟩. 5, 12. ↩