10. CHAP. X. Of Appearing's of Devils; of their answers, and sundry illusions.

10. CHAP. X. Of Appearing's of Devils; of their answers, and sundry illusions.

CHAP. X. Of Appearing's of Devils; of their answers, and sundry illusions.

Here I may not pass over certain obscure places, which we find in the history of Samuel. But that they may be the better understood, we will in the expounding of them follow this order. First to inquire who it was that appeared at the call of the witch; secondly, if it shall manifestly fall out, that it was the devil, whether he can so appear, and know things to come; lastly, if he can do this, whether it be lawful to ask counsel of him.

Who was that which appeared at the call of the witch? As concerning this first question, it is of necessity, that either the same was Samuel or the devil: but if we affirm that it was Samuel, then will it be doubtful, whether he came wholly both in body and soul, or in his body alone, or else in his soul alone. If he came wholly in body and soul, then must it needs be, that he rose from the dead. But this being an excellent great miracle, cannot be attributed either to the witch, or to the devil; yea and there be some, which do not attribute that, no not to God. But those pestilent opinions are easily confuted by the very history of the holy scriptures. For we read of three in the Old Testament, which were restored from death to life; one by Elias,

another by Elisha being yet alive, and the third by the bones of Elisha, when he was dead. In the New Testament we read of the chief ruler of the synagogue his daughter, of the widows son, of Lazarus, Eutyches, and Dorcas. Wherefore if we deny that Samuel returned unto life, we do not therefore deny, that God could not bring it to pass. For Christ proved the resurrection: and said, that God is not the God of the dead, but of the living: and Paul in the 15th of the first epistle to the Corinthians, by many reasons of purpose confirmeth the resurrection of the dead; and in the epistle to the Hebrews he reckoneth it among the grounds of our religion. It is an article of our faith. And undoubtedly, neither the Turks nor Jews deny, that the dead shall rise again. But the Montanists, Originists, and such other furies, which deny the resurrection, are plainly confuted out of Job, out of the psalms, out of Isaiah, out of Daniel, and every-where out of the New

Testament. We do not (I say) deny that it was done, because it could not be done; but because such miracles, whereas they ought to be testimonies of the truth, would here be testimonies of lies, and magical wickedness; and because it is not likely, that God would permit it. For so notable a thing may not be attributed unto the power of the devil; because to be able to raise the dead, belongeth only unto God. But Apollonius Tyaneus raised a maid.

Indeed so it is written in his life; howbeit the same in very deed was but a fantasy, and not a thing done; and that is also to be affirmed as touching

Simon Magus. And now that it was the carcass of Samuel, it is not likely.

Neither do any of the interpreters, saving only Burgensis, say that it was so.

And undoubtedly a dead carcass is of itself senseless, and void of life: neither could it have answered anything, unless the devil had put on the same. But the devil could do these things even without a dead carcass; for he might have taken upon him the form and figure thereof.

2. Wherefore let us see, whether it were the soul of Samuel, or the devil.

For the interpreters seem to write diversely of that matter. Some say that it could not be his soul, because they think that the souls of men remain not after death. But these be wicked, mad, and doting opinions. For out of all doubt, the souls of the godly are extant, and do live before God. For so God himself saith; I am the God of Abraham, the God of Isaac, and the God of Jacob. And Christ addeth thereunto, He is not the God of the dead, but of the living. And Christ said to the thief; Today thou shalt be with me in paradise. Certainly, Today, had been a very long time, if he had commanded him to wait till the general resurrection. But A thousand years (say they) with the Lord are but as one day. I grant; howbeit that adverb Hodie

(Today) is not always to be understood after that sort. Yea, and Augustine in his epistle to Dardanus, understanding that adverb properly, saith; that The body of Christ was that day in the sepulcher, and his soul in hell; and that therefore of necessity the thief was present with the Godhead of Christ in paradise. For he granteth not, that either the soul or the body of the Lord could be in sundry places at one time. And Paul saith to the Philippians; I desire to be loosed from hence: he saith not, And to sleep, and to be extinguished; but To be with Christ. And it had been better to have continued living, than to have departed into sleep; for here we acknowledge and praise the Lord.

Moreover, we read that Lazarus was carried into felicity, and the rich glutton was cast into hell. And to that other rich man, which decreed with himself to enlarge his barns, (and to lay up for many years to come) it is said; Thou fool, this night shall they take thy soul from thee. Also

Chrysostom in his second homily of Lazarus, The souls of men (saith he) are not taken away all in one manner of estate: for some depart hence unto

pain, and others being guarded with angels, are taken up into heaven. In the Apocalypse, the souls of the blessed receive long garments, they stand before the throne, and follow the lamb wheresoever he goeth. When

Stephen was dying, he said, Lord Jesus receive my spirit, If the soul should have died utterly, why did he rather commend that than his body? Doubtless it cannot be found in any place, that the godly commended their bodies unto the Lord. And in the second to the Corinthians the 5th chap. For we know, that if the earthly mansion of this our tabernacle be dissolved, we have a building given of God; even a house not made with hands, but eternal in the heavens. These words are not to be understood of our state after the resurrection (for there we shall be clothed with our bodies also;) and therefore they are meant of the state between our departure hence and the resurrection. Wherefore souls do remain after this life. And in the same epistle Paul saith; Whether in the body, or out of the body, I know not, &c.

Which proveth, that the soul may be severed from the body. For he putteth a possibility both of the one way and the other. In this place therefore the question is not, as touching the body, but as touching the soul of Samuel.

3. But the controversy is, whether this were Samuel or the devil? About which matter, not only the Rabbins, but also the Christian fathers have disagreed among themselves. Yea and among the latter writers Burgensis thinketh one way, and Lyra another. Justinus Martyr against Triphon saith, that it was Samuel. In which place he hath certain things which may not well be granted. For he saith, that all souls before Christ, even of the godly, were after a sort under the power of the devil; so that he might bring them back when he would. But Christ saith, that Lazarus was in the bosom of Abraham, and not in the power of the devil. But that (thou wilt say) is a parable. I grant it; yet is it drawn from things likely to be true, and which

might be. Yea and Tertullian so accounted that narration to be done indeed, as he thinketh that Lazarus was John the Baptist, and the rich glutton was

Herod; and that Christ would forbear their names. In the 46th of Ecclesiasticus is set forth the praise of Samuel; where among other things it is said, that he prophesied after that he was dead, and foreshowed to the king the day of his death.

Contrariwise Tertullian in his book De anima, hath many things most worthy to be marked. For he calleth the arts of magic, a second idolatry. For even as in the former the devil feigneth himself to be God; so in the latter he feigneth himself to be an angel, or a dead man, and seeketh both ways to be worshipped. And it is no marvel, if he dazzle the outward eyes of men, when as he before occupied the eyes of the mind. For so (saith he) did the rods of Pharaoh's sorcerers seem to be serpents, but yet afterward falsehood was devoured up of the truth. And whereas the Symonians say that they can with their enchantments call up the dead unto life, that was only a mere imagination and a mock. And even so the devil in this place mocked both the witch and Saul, and deceived both the eyes of the one, and the ears of the other. In Libya (saith he) there be Nasomons, which lie at the tombs of their parents, and in Europe French men, which lie watching at the sepulchers of mighty men, to the intent they may receive oracles from them after they are dead: but he saith that in those things there is no certainty or soundness; and that they be only vain lies and phantasies. Origin writeth nothing purposely of this matter; and yet in the history of Balaam he saith, that good spirits do not obey magical incantations. Contrariwise Ambrose upon Luke, in the first book and first chapter saith, that Samuel prophesied even when he was dead. But without doubt he alludeth unto that place of

the 46th chapter of Ecclesiasticus. As touching Chrysostom and Jerome I will speak afterward.

4. Augustine did not always write of this thing after one manner. In the second book to Simplicianus the third question, he saith, that both may be defended; yet as touching the first opinion he seemeth to doubt, how Saul being a man now rejected by God, could talk with Samuel being a prophet and holy man. But he answereth, that this is no new thing; for in Job, the evil spirits talked with God himself. And in the history of Ahab, the lying spirit offered his service unto the Lord: yea and that princes do sometimes talk with thieves, (yet to the intent they may punish them) whereas in the mean time they speak not with honest men, whom they love and mean to defend. But what power (saith he) had the devil over Samuel, that he was able to bring him? He answereth, that he had power to torment Job, and that he coveted to sift his disciples, that he set Christ upon the pinnacle; and further, that if Christ without any diminishing of his honor might be hanged upon the cross, and afflicted with torments; it is likely that Samuel also might be raised again without any impairing of his felicity: doubtless not by any strength or power of the devil, but by the permission of God, that he might terrify Saul. So do some understand that which was done in Balaam; for he was a soothsayer, and took his journey, to the intent that by magical charms he might curse the Jews: but God prevented the cunning of the devil. Howbeit of this matter I affirm nothing.

But Augustine demandeth further, how Samuel being so good a man, did come unto an evil man? And he answereth, that in this life also good men do come unto evil men. But this is a weak argument; for men do it in this life, either of duty, or else of friendship, or familiarity. Now Samuel was out of this life, and was called by a witch, whom he ought not to have obeyed.

But Augustine thinketh, that it may be more easily answered, if we say that it was not Samuel, but only a vain imagination and fantasy: howbeit he cannot but grant, that two things are against this opinion; one is, that the scriptures do always so speak, as if it had been very Samuel. But he answereth, that it is the usual manner of the scriptures, to call similitudes by the names of those things which they represent. For so the wooden images were called cherubim's; and Solomon made brazen oxen, and the Philistines gave silver mice. Neither do the holy scriptures lie, when they speak after that sort. For men are wont commonly so to speak, and it pleased God to apply himself to the sense and capacity of man. Another thing is, that he truly fore-showed what would come to pass; namely, that Saul with his sons should be slain, and that the host of Israel should be overthrown. But he answereth, that this also is no new or wonderful thing; for the devils confessed Christ to be the son of God. And in the Acts of the apostles, they gave a very goodly testimony of Paul's doctrine. Even so in this place, God useth the service of the devil, to the intent he might terrify Saul; that he, which had taken counsel of evil spirits, might be afflicted with an evil answer. But he addeth; how might Saul be with Samuel; a wicked man with a holy prophet. Such he saith is the subtlety of the devil, always to mingle some truth with falsehood. For assuredly (saith he) there is great distance of place between the blessed souls and the reprobate. And this he proveth out of the history of the rich man and Lazarus.

This I make mention of, forsomuch as I see, that they which affirm the body of Christ to be in every place, have no reason so to say. For if that were true, then the souls of the godly should be in every place also. For Christ saith; Wheresoever I am, there also my minister shall be. And by this means there should be no differences between souls; for all should be in all

places. But they say, that Jerome writeth thus against Vigilantins. For Vigilantius denied, that we should call upon dead men; for they are in the bosom of Abraham, and do not wander about their sepulchers and ashes.

Then are they not (saith Jerome) in any stinking prison, but in a pleasant and large custody, like certain fathers of the order of senators. But (saith he)

They follow the Lamb wheresoever he goeth; now the Lamb is everywhere.

Further (saith he) shall we grant this unto devils, that they can wander up and down throughout the whole world; and shall we deny the same unto the blessed souls of godly men? Here Jerome (by his good leave may it be spoken) is somewhat out of the way, and yet he hath not spoken of that, whereof these men did mean. He erreth, in saying that the souls of dead men are conversant about their sepulchers, and that they are to be invocated; yet doth he not say, that they be every-where. He compareth them with spirits, which (he saith) do wander everywhere; that is, they be sometimes here, and sometimes there. But if they were every-where, they could not wander here and there, and change places: and therefore Jerome saith, that neither the lamb, nor the souls departed, nor devils be in every place; but that they in such sort wander at large, as they may be wheresoever they list. These things I have touched by the way. But Augustine answereth, that that saying of Samuel may be understood of the general state of death, and not of the equality of happiness. In the latter end he addeth; that whereas there be but these two ways only, the former may not be admitted, unless it be proved to be possible, that souls departed, may by magical charms be called again, and bear the proportion of men's bodies.

And therefore of necessity the other way remaineth; namely, that it was done by the counsel and will of God. But by the power of incantation that could not be done; and yet by the purpose and commandment of God, it

might be brought to pass. And to this opinion I willingly agree. For if God will, I see not what should hinder it 5. In the sixth question to Dulcitius, he hath in a manner the same that he hath to Simplicianus. But in the questions of the Old and New Testament,

(if that be Augustine's book) which I speak, because of the censure and judgment of Erasmus, who hath separated that book from the works of Augustine) he accounteth it detestable for any man to think, that it was

Samuel whom the witch raised up: for it was only a delusion and an imagination. For the devil did this to bring himself unto honor, and to persuade men, that the souls of the dead be in his power, and that they shall not escape from his hands after death. But if the history be well discussed, we shall not find anything at all to prove, that it was Samuel; but that Saul indeed, when he had heard the description of his apparel, and the fashion of his body, thought that it had been so: that the scripture applied itself to his mind and opinion: that Saul fell down and worshipped, and thereby the devil had that which he sought for: that Samuel would never have suffered it, but that he said Saul should be with him the next day, because he was wicked, and should perish everlastingly. But what shall we answer as touching Jonathan, who was well known to be a just man? Wherefore this answer of Augustine seemeth to be feeble. In his second book De doctrina christiana, the 26th chapter, he saith, It was an image raised up by sacrilege.

In another book De mirabilibus sacrae scripturae, (if the same be Augustine's book) he likewise denieth that it was Samuel indeed.

Also in his little book De cura pro mortuis agenda, he hath many excellent things; but in the end he concludeth, that it seemeth unto him, the souls of those which are departed, be ignorant what is done in this life. For whereas they oftentimes appear, and present themselves to living men,

sometimes waking, and sometimes sleeping: that may be done by angels, either good or bad. And he saith that we ourselves do oftentimes present ourselves to our friends in our sleep, when as we ourselves think nothing thereof. And that he himself being at Milan, expounded a hard place of Cicero to his scholar Eulogius being asleep in Africa. And upon the Acts of the apostles, he saith, that Saul being come near unto Damascus, God foreshowed unto Ananias, that Saul in a dream had seen him put his hands upon him, and cure his eyes; and yet Ananias himself did not perceive the same. In like manner he saith, that at Milan, when a certain citizen was dead, there came a creditor, to whom he had sometime been indebted, and demanded his money: and when the son knew the creditor to be satisfied by his father while he lived, but yet having no quittance or discharge to show, his father afterward showed him in his sleep, in what place the acquittance was laid. This thing Augustine thinketh, not to be done by his father being dead, but by some angel. For if so be that the dead might be present in our affairs, they would not (saith he) forsake us in this sort; especially (saith he) my mother Monica, who in her life time could never be without me, would not now being dead thus leave me. Wherefore he concludeth at the length, that they know nothing of our doings, more than it shall please God himself to reveal unto them; or else that angels or souls departing hence shall show unto them: which notwithstanding (saith he) show not unto them all things, but only such things as God shall permit them.

But yet he saith, it may be that God sometimes extraordinarily sendeth some man again into this life. For he saith, that in the siege of the city of Nola, Felix the bishop of Nola being dead, was by many men seen defending the city: and that as Paul being taken up into the third heaven, might be among the angels; so may souls likewise extraordinarily return

again unto men: and that even so Moses and Elias were seen upon the mount with Christ But if thou wilt say that Elias then lived, yet it is manifest that Moses was dead. This is therein the opinion of Augustine. In which place he by the way toucheth in a manner the same things as concerning Samuel, which he did unto Simplicianus; namely, that it may be, that God either by an extraordinary way sendeth again the souls of the dead unto their sepulchers; or else that it pleaseth him to have these things done by angels. But he never said that souls are in many places at one time.

6. Chrysostom (so far as I know) hath written nothing expressly of Samuel; but yet in his 29th homily upon Matthew, he saith, that It must in no wise be believed, that the souls of dead men be conversant upon the earth. The rich man (saith he) desired that Lazarus might be sent back; but he obtained it not. Hereunto I ad; by what means then could the witch obtain this concerning Samuel? For the consideration was alike on both sides. The souls (saith Chrysostom) be in a certain place waiting for the judgment, neither can they remove themselves from thence. And in his second homily of Lazarus; If the devil (saith he) have no power over them that be alive, how can he have any power over the souls of them that be dead? And in the fourth homily he saith, If it should be so, there would be a great gap open for the devil to beguile and deceive. For under that show, he would return, and teach errors. Howbeit that seemeth not to be of any force; for so God also, when he raised up the dead, and called back Elias and Moses, might seem to have opened a way unto errors. For under that show also the devil might insinuate himself, and deceive men. But it seemeth, that Chrysostom restraineth this unto secret things, and unto the state of dead men. Certainly, they whom Christ and his apostles raised, never taught what was done in the other life.

They (saith Chrysostom) that lay hold of dreams, run into deceit. The same thing (saith he) would come to pass, if under this color of the dead, it should be lawful to ask counsel of devils. Jerome hath nothing of this matter; but that upon the seventh chapter of Isaiah he saith, that Many thought Saul to have had received a sign out of the earth, and from the depth of hell, when it seemed that Samuel did rise up. This he saith, is the opinion of others, not his. Further he saith, that it seemed to be Samuel; but yet that it was not he. And upon the 12th of Jeremiah he writeth thus; God heareth them not in the time of necessity and distress, because they also would not hear the voice of the Lord. And this did Saul also suffer; for when as he being sore afraid of the Philistines army, was not worthy to receive the word of the Lord, he turned himself to the witch, to the intent he might learn that of idols, which by earnest prayer and tears he should have obtained of the Lord. By which words we learn, that although the Lord will not favorably hear us; yet we must not leave praying, neither must we run to devils, who cannot help the worshippers of them, but must crave the help of the Lord. But by these words he defineth not, whether the devil by himself, or by the soul of Samuel brought again, answered to the questions of enchantment. Lyra thinketh that it was very Samuel; which he gathered partly by the text itself, and partly by that place of Ecclesiasticus. And as when Balaam would have raised the devil, God intermeddled his own self: even so when this witch called unto her an evil spirit, God sent Samuel.

And by this means (saith he) we do not confirm, but we do quite overthrow magical arts.

Howbeit all these arguments be weak. First, because Ecclesiasticus is not of the canonical scriptures: secondly, it might be called Samuel; because it seemed to be Samuel. Now by this means art magic might have gotten

authority. For albeit thou wilt say, that Samuel obeyed not the charms, yet he might seem to have obeyed them: but injury (he saith) had been done unto Samuel, if the devil had suborned himself under his person. But this maketh no matter; for the devil doth oftentimes put on the person of God: and the prophets of the devil behave themselves as if they were the apostles and prophets of God. Paulus Burgensis thinketh, by reason of that place in Ecclesiasticus, that the spirit of Samuel was not brought; but his carcass only, and yet that in any wise it was Samuel: for thus it is written in Ecclesiasticus, And when he was fallen asleep: but the devil he saith doth not sleep. And he saith also that he complained, because the woman had troubled him, seeing his body was now at rest: but neither is this indeed of any great importance. For first it seemeth not credible, that a mangled and rotten carcass could be brought into that place. Secondly, if it had been so,

Saul himself might have seen the same. Galatinus thinketh that it was the very spirit of Samuel. But in that he suffered himself to be worshipped, he saith, that either it was a civil kind of worship only; or else that Saul worshipped God himself. Howbeit, these also are but weak and vain arguments. For if Saul would have worshipped God, why doth he it then at the last, when he heard that Samuel was come? And as touching the civil worshipping, Saul was a king, and forsomuch as he had no superior magistrate, he could civilly worship no man. But he addeth, that such a like thing was done under Ochosias the king. For when he had sent a messenger, to ask counsel of Beelzebub, the god of Acaron; God withstood it by Elias his prophet, and gave answer (and one of the captains of Ochosias fell down and worshipped Elias.) Howbeit this similitude is altogether unlike; for Elias was then living, and was seen of the messengers.

7. But to show at the last, what mine opinion is, I am moved by these reasons to think, that it was but an imagination. First, seeing God would not give answer unto Saul, neither by prophets, nor by priests, nor by dreams; it is not credible, that he would answer him by the dead, and especially seeing he had expressly forbidden that by the law. Further, it must needs be done, either by the will of God, or by the power of art. By the will of God it could not be done, because he forbad it: neither by the power of art; for witches have no power over the godly. Moreover, Samuel must have come, either willingly, or constrained: willingly he could not, for then he should have consented unto witchcraft: and to say that he came against his will, that were not fit. I know, these reasons are not so strong, that they can persuade an obstinate man. But yet if we consider what belongeth unto God, and what should revoke us from evil arts, they be effectual enough. In the decretals, the 26th question, in the chapter, Nec mirum, it is written; that It was only a show and a fantasy. These words be out of Isidorus, but in the end Augustine is added.

Whether the devil can appear, and know things to come, and give answers.

8. Now we must see, whether the devil can appear, and give answers.

There hath been always a great question as touching Daemons not only among the Ethnics; but also among the Christians. They take their name of knowledge, as though they were named δαήμονες, that is, skillful; whereupon excellent men have been called Daemonii. And we read, that this difference was put between Plato and Aristotle, that the one was θεῖος, that is, Divine and the other δαιμόνιος, that is, Skillful. The word is to be taken on both parts; for it signifieth spirits both evil and good. Yea, and God himself is sometime by the Ethnics called Daemon, There have been some,

which thought that there were no such spirits at all. For the Peripatetiks thought, that between the Intelligences (which drive about the spheres) and our souls, there is put no substance endued with reason; and that whatsoever may be known of these things, we know it only by effects. For by the continual and ordinary motion of the spheres, we understand that there be spirits, which do govern them; and that there is a providence. Howbeit the marvelous things which are reported of Daemons or spirits, cannot procure us a knowledge of them. For that which doth not happen commonly and publicly; but is showed sometime by this man, and sometime by that, cannot be known but by supposition; if those things be true which are reported. But seeing it should be an impudent part to deny those things, which by so many historiographers and credible authors are put in writing, they have found another shift. For they say, that there may be other causes; and in deed they invent many, whereby common nature may seem to be overcome, and that wonderful and incredible things may be brought to pass: and that the power and strength of things is secret and unknown to the common sort, and is understood of such only as be learned and industrious.

For (say they) the rude and ignorant man will marvel at the Loadstone, that so senseless and dead a thing should draw iron unto it, and will cry out that it is done by art magic.

Further they say, that man is the chiefest among worldly things; and that he, by a certain power and indivisible property, bringeth marvelous things to pass. Such as that of Vespasian, who with his spittle healed a blind man; and by touching of a lame man with his foot, restored his limbs. They add further, that such is the power of man's fantasy, that it oftentimes shaketh and maketh to tremble the whole body, and changeth it either unto cold or unto heat; as it cometh to pass commonly in fear and anger. And Avicenna

saith, if a man walk aloft upon a beam, he doth easily fall; because his fantasy is greatly moved, and because he verily thinketh with himself that he shall fall, and therefore reeleth and falleth down. Neither do such phantasies move only our own bodies, but the bodies of others also. For so do women sorcerers infect those, whom they steadfastly behold with fixed eyes. Wherefore (saith he) seeing these things may be done by natural reasons, there is no need of spirits. But they add, that all the things which we do see happen strange and wonderful, may be referred to the celestial bodies. For they say, that God and the Intelligences may bring these things to pass; yet not without some mean, but by the heavenly spheres and stars: and therefore no need of Daemons or spirits. Howbeit they grant, that there be some things which cannot be done by natural reason; as, to raise the dead to life, and many more such like things. But yet if you urge those things also, they will say that they be false wonders devised by men. Plato in his book De republica saith, that it is lawful for men to make a lie for public commodities sake.

There be others do refer these things unto the humors of man's body, and especially unto melancholy. For Aristotle in his Problems the 30th section saith, that the Sibyls, and the excellent Emperors and famous philosophers were melancholic: and that there were some, which being affected with that humor, spake suddenly many languages, which they had never learned; and that they afterward being healed by physicians, left off speaking in that manner. Thus much for their part. But forsomuch as they see, that by the most learned men, there is mention made of spirits; and that they cannot deny it without blushing: while they would confess somewhat, they are divided into two sundry sects. For they which think that man's soul is immortal, do say that those which die after they have lived well and

honestly, are made καλοδαίμονες: but evil and wicked livers become κακοδαίμονες, and so perpetually remain. For seeing they cannot now work contrary actions, it must needs be, that those habits which they carried with them, should endure forever. But they which would have the soul to be mortal, do allow of spirits, but only in this life. So that they which apply all their senses, as much as in them lieth, to understanding, be καλοδαίμονες, and good spirits: but they which turn understanding into sensuality, be κακοδαίμονες, and disturb all things. So the former opinion doth affirm, that one kind passeth into another; which seems no more possible to be brought to pass, than that a man should be changed into a wolf. But if there be any certain nature of spirits, no doubt the same must be firm and steadfast. But if the latter opinion were true: then man, because he is mutable, might be sometimes a spirit, and sometimes an angel. But these men would have angels and spirits to be nothing else, but men's affections.

Mercurius Trismegistus (as Augustine saith in his eight book De civitate Dei, the 23th chapter) denieth that there be indeed any spirits at all. For he saith, that God made gods and Intelligences separated from all matter; by which the spheres of the world are moved: further, that men also did make to themselves gods. Asclepius answereth; I think thou speakest of images.

Indeed so I do (saith Mercurius) but I mean such images as be so applied to certain aspects of the stars, that they can speak, and heal men, and afflict with sickness, and work miracles; and which be endued with mind, sense, and spirit. Alexander Aphrodysaeus saith, that there is a certain divine power spread through the whole world, which can work all things; but that it is requisite the same should be wisely drawn to particular effects. For even as we see it cometh to pass in the sun, that although the heat thereof be the general life of all things; yet out of it being diversely applied, there are

brought forth diverse and sundry things; (for out of the vine it bringeth forth grapes, and out of the tree, apples:) so if that power, which is so spread universally, be fitly drawn by wise men through herbs and stones, there do follow marvelous effects. And thus much hitherto, as touching those, which utterly deny, that there is any certain nature of Daemons or spirits.

9. The Platonists grant, that spirits be certain substances between gods and men; and that of them some be earthy, some watery, some airy, some fiery, and some starry: and to every one of the spheres severally, there be attributed several spirits; as some be of Saturn, some of Jupiter, and some of the Sun. And they were led thus to say, chiefly by this reason: That between two extremes, there must of necessity be placed a mean: for that heavenly bodies are eternal and incorruptible; but ours are mortal and frail: and therefore between both must be the bodies of spirits, as certain mean things, which may somewhat communicate with both the extremes. For they, notwithstanding that, in time, they be eternal, yet are stirred with affects and motions. And further, that as there be birds in the air, and fishes in the water; even so in the highest region of the air, and in the fire, there be spirits. And least we should think them altogether idle, partly they are tutors of men, and partly rulers of provinces: that they both bring men's prayers unto God, and also carry the benefits of God unto men: that of some they be called Mean-gods, of some Nativity-spirits, and of other some House-gods.

Apuleius not the least among the Platonists defineth spirits on this wise. He saith that by nature, they are living creatures; by wit, reasonable; by body, airy; by time, eternal; and by mind, passive: for that they be affected even as men be. Howbeit, all they do not seem to agree in this, that the bodies of spirits are eternal. For Plutarch writing of oracles, saith it was reported, that Pan the great god once died. But the divines and fathers of sound religion

do affirm that there be spirits; and not only those by whom the celestial spheres are driven about: but others also. And some of them say, that they have no bodies, proper I mean, and of their own, whereunto they be so joined, as they can quicken them: and yet they may join unto themselves bodies, which be none of their own.

10. So all these men do confess, that wonderful things are done by spirits.

The Peripatetics, by celestial bodies; the Platonists, by bodies proper unto spirits; and our divines by spirits, sometime taking bodies to them, and sometimes without bodies. These three opinions confess that there be magicians. But the first understand by magicians, good and wise men, which fitly can apply things that work, unto things that suffer; such as are philosophers and physicians. The Platonists do not always take the name of magicians in evil part; but such as have familiarity with spirits. And Christians, and the true professors, understand them only to be magicians, which have made any league with devils, and conspire with them against God. For there be some spirits good, and some bad; for some fell at the beginning, and some remained as they were; which thing Homer seemeth to signify in Ate, and others in Ophionaeus. And it may be, that these things came unto them by tradition from the fathers, although darkened with shadows and fables. Wherefore we affirm out of the holy 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.

The devil vexed Job, overthrew his houses, and destroyed his cattle and servants. In the history of Ahab, a lying spirit was in the mouths of the prophets. Satan put into David's heart to number the people. And David himself in the psalm saith, that God plagued the Egyptians by evil spirits. In the prophet Zechariah, Satan stood to let Jesus the priest, that the people

might not return out of captivity. God forbiddeth sacrifices to be done unto devils: which he would not forbid, if there were no devils at all. Satan tempted Christ; he plucketh the good seed out of men's hearts, and had bound the daughter of Abraham for many years. The devil prayed Christ that he might go into the herd of swine. Christ at the latter day shall say unto the ungodly; Go ye cursed into everlasting fire, prepared for the devil and his angels: by which words the devils are most plainly distinguished from men. Jude the apostle saith, that Michaël strove against the devil for the body of Moses. And James saith, that The devils believe and tremble.

Christ saith, that He saw Satan falling down from heaven, and that he stood not fast in the truth.

Of good spirits also I will only speak a word. They be the ministers of God. For as it is written to the Galatians; The law was given by the ministration of angels. And as it is in the epistle to the Thessalonians; In the sound of a trumpet, and voice of an archangel, the dead bodies shall arise.

And Christ saith, that God will send his angels, to gather together his elect, from the four quarters of the earth. And therefore we rightly and truly affirm that there be spirits.

11. But now we must confute those reasons, which are wont to be alleged by others. These things (say they) may be done by natural causes. I grant indeed, that natural causes are oftentimes great and secret; and do bring many wonderful things to pass. But these effects, which we speak of; as images to speak and give answers, and to utter the distinct voices of men; also to foretell things to come, and those not common, but hidden and secret matters; an ignorant man to have suddenly learned arts and sciences; and he to speak Greek, Hebrew, and the Syrian tongue, and to recite the sentences of philosophers and poets, which never learned those tongues, nor ever

handled poets or philosophers; a man to walk invisibly; to stir things that are a far off; to put out a torch far distant from us; an ox or an asse to speak like a man: these things I say do far exceed all force of nature. The magicians also, which work these things, do join therewithal prayers, enchantments, conjuring's and commandments: wherein certainly, there is no natural power of working at all. Hereunto they add also their lines, characters, and circles; which things be within the compass of quantity. But quantities be never reckoned of the philosophers among things that work.

The temperature of man's body (I grant) hath great force, but yet not so great; and besides it must needs work by touching. Imagination can do much. True it is: but everyone in his own body. Howbeit no man, no not in his own proper body, how strongly soever he imagine, can work all things.

For if a man have a withered arm, and so stopped, as the pores cannot have their passage; let him use as great imagination as he will, he shall not cure the same.

As for bewitching, it is not so great a marvel; for in old women the humors are corrupted, and being drawn into the eyes, do easily infect, especially children and infants, whose bodies be as it were of wax. But there be other things, which go beyond all power of bewitching's; as that was, when Christ fed five thousand men with five loaves; when Joshua commanded the sun to stand still, (whereas Aristotle in his eight book of physicks, and in his treatise De coelo & mundo saith, that Those intelligences which move the spheres, cannot cease at any time from their work; and that they should move the spheres more slowly, if but one star more should be added thereunto;) when Isaiah called back the sun; when at the death of Christ, the Sun suffered an eclipse, the moon being then in opposition. Of which thing Dionysius writeth in an epistle unto

Apollophanes, and saith, that he had considerately beheld the same, while he was in Egypt; and that it is extant in the history of Phlegon and Aphricanus. Hereunto add, that the shadow of Peter healed the sick; and that Elias shut up the heavens, so that it did not rain for the space of three years and a half.

12. But humors in man's body can do much. I grant. But yet Christ saith; The works which I do, no man can do: and he must sooner be believed than all the sort of Peripatetikes. Others say, that these things are only terrifying's, devised by prudent men to contain the people in their duty. But we do know, that nothing in the scriptures is feigned or devised; for They be the pillars and sure foundation of the truth. And whereas they say, that the souls of men do pass and be changed into spirits; that was sufficiently confuted before, when the same was objected. Trismegistus saith, that Men do make unto themselves gods; namely, images made and applied unto certain aspects of the heaven, that they can speak, and give out oracles. But a foolish thing it is to think, that men can make themselves gods; and yet if they can, why do they submit and humble themselves unto them? Why do they worship them, whom they themselves made? For it is a ridiculous thing, to imagine that the cause of anything is inferior to the effect thereof.

This doth Isaiah very well deride and taunt; A man (saith he) taketh a piece of wood, and with the one part he warmeth himself, and baketh him bread; and with the other part, he frameth himself a god. But they can speak and give out oracles. Nay rather David saith much more truly; They have eyes, and see not; they have ears, and hear not; they have mouths, and yet speak not. And if they be able to make gods, why do they not rather make themselves [to be] gods? For doubtless, they should be much better advised, if they would make gods of their own selves, then to make them of stones

and stocks. Further, if they be gods, why do they not defend themselves?

For those idols were a good while a go thrown down, and abolished. And although other idols are brought in by the naughty practice of the papists; yet shall those also by the help of God be one day taken quite away: but if they were gods indeed, they would surely defend themselves. Aphrodisaeus saith, that There is a certain general power, which by the properties of things (such as be herbs, stones, and metals) must be drawn unto every particular thing. I admit it be so; yet no such thing can be brought to pass upon the sudden: for the works of nature have their time and course. But Christ upon the sudden turned water into wine; and upon the sudden restored the blind and lame.

13. Indeed the Platonists grant, that there be spirits; but they say that they have bodies either watery, or airy, or fiery. These things doubtless they speak; howbeit they speak such things as will not agree one with another.

For if the bodies of spirits be elementary, how cometh it to pass, that they be eternal? For the elements have both cold and heat, qualities both active and passive, and sometime they strive one with another, and sometime they perish. Others reason after this sort; Forsomuch as there be extremities, we must also grant that there is a mean: but heaven is eternal, and men's bodies are frail and mortal; wherefore of necessity, something must be put between these two, that may be partaker of both. This is no necessary argument. For first we grant, that certain minds there be void of bodies; such as are the angels, and those intelligences, which drive the celestial spheres; and further, that the souls of our bodies are the other extreme. Of other mean things there is no need. But they say, that as fishes be in the sea, and fowls in the air; so there must be spirits conversant in the fire. This is of no necessity. For living creatures are not made for the elements; but the

elements for living creatures: and living creatures were made for man's sake. Now what use can there come unto man by those living creatures, which abide in the fire?

Howbeit, if these men will urge further, concerning the upper region of the air, we will not deny, but that there be spirits there. For so Paul to the Ephesians saith, After the prince that ruleth in the air: and afterward in the same epistle; We wrestle not against flesh and blood, but against principalities and powers of this air. Also Chrysostom in his 11th homily upon the first epistle to the Thessalonians saith; that the whole air is full of spirits. But let us consider of the bodies of these spirits; for they can be no airy bodies, seeing the air is a body of one kind. For every part of the air is air; and there can be no reason given, why one part thereof should be a spirit more than another: and by that means the whole universal air should be one continued body of spirits. Moreover, the body of a living creature must be instrumental, and have bones, sinews, parts, and several members: but these things cannot be made of the air. Furthermore, a body must have fashions and forms; which things cannot so much as be imagined in the air.

But there be (you will say) fashions, and distinct forms in the clouds. I grant it; but they consist not of air only, or alone. And yet this argument is not firm; for spirits may take unto them the bodies of other things. Wherefore some do rather argue on this sort; Spirits have bodies, either celestial, or elementary: if celestial, then their moving must be round or circle-wise; as the moving of the heavens is: if elementary, they must of necessity follow the motion of that element, whereof they had their bodies.

14. But to let these things pass. The scriptures do not make Daemons to have bodies, but to be spirits only. Now spirits and bodies, by an Antithesis are put as contraries. For even as a spirit is nobody, so likewise a body is no

spirit. And Christ saith; A spirit hath no flesh nor bones. And that Daemons be spirits, is proved by infinite testimonies of the scriptures. In the history of Ahab, thus the devil speaketh; I will be a lying spirit in the mouth of all the prophets of Ahab. And Christ cast out an unclean spirit; and the unclean spirit wandered through dry and desert places; afterward he took to himself seven other spirits, worse than himself. Nay verily (will you say) these spirits are but only certain impulsions of the minds, such as be the spirits of wisdom, and the spirits of knowledge: yes in very deed they be substances.

For Christ saith, that They behold the face of his father: and he shall pronounce at the latter day; Go ye cursed into everlasting fire, prepared for the devil and his angels. Wherefore, seeing the holy scriptures do call

Daemons, by the name of spirits; I see no cause why any should attribute bodies unto them. But I speak not here of bodies, which are assumed and are come unto them; but of such as be proper to them, and of their own.

I know there be other men, somewhat sharp witted indeed, which say, that Daemons be spirits in comparison of us; even as on the other side, angels in comparison of God, may be said to have bodies: and after this manner they say, that Augustine affirmeth Daemons to have bodies. And they say also, that Barnard was of the same opinion, both in his treatise to Eugenius, and also upon the Canticles; howbeit, there be some, which interpret Barnard to speak of bodies assumed. But seeing the holy scriptures (as I said) do call

Daemons, spirits; I see no cause why we should imagine them to have bodies. For in the scriptures we see, that there are four kinds of spirits. [1]

First in very deed, God himself is a spirit; for he hath no need of a body, either for his being, or for his doing of any manner of thing. [2] The next be angels, as well good as bad; neither doubtless have they need of bodies, as touching their own proper actions; but to communicate in actions with us,

they have need of bodies: for as we read in the epistle to the Hebrews, They be administering spirits. [3] The third sort are the spirits of men, which doubtless that they might have their being, have no need of bodies; for they have their being, and do live, even when they are separated from their bodies: yet about their own proper actions, as to have sense, or to grow, they cannot be without bodies. [4] The last be the spirits of brute beasts, which neither can have their being, nor do anything without bodies. By this division we see, that there is no need at all for Daemons to have bodies: for even without them, both they may have their being, and also may exercise their own actions. For they love, they desire, they understand even without bodies.

15. Now we must see what they can do. Their power is of two sorts, one in understanding; another in working. But we will see what is to be attributed unto them in both kinds. That spirits do know many things, we have no doubt: for after the opinion of Lactantius, Tertullian, Capella, and Plato in his book entitled Cratylus, they be called Daemones, quasi δαήμονες, à sciendo, that is, of knowing. But peradventure you will demand, whether they also know things to come; for the which things chiefly their counsel is demanded I answer, that things to come are not always known after one manner. First things to come, are not known as things present, but of God only: for he within his compass comprehendeth all the differences of times. For (as Paul saith) All things are naked, and laid before his eyes. Others do not presently see the effects of things, but by reasons they gather of things to come; and that many ways. For first they see the causes of things, and by them gather of the effects, which shall afterward follow. But of causes some are necessary, and some not necessary: of necessary are such as be contained in the mathematics, and in

the opposition or conjunction of the heavenly spheres. So do men, which be skillful in the stars, foretell many years before hand, what time eclipses shall happen afterward. Other causes sometime are not necessary or certain: for their effects may be hindered, and such are those, which are called things seldom happening, or things that may happen this way or that way.

So the mariner pronounceth of the tempest, and the physician of the pulse.

16. Then if there be such knowledge granted unto man, much rather must the same be granted unto spirits. For they are not let by the heaviness and lump of the flesh, as men be: besides this, continuance and experience is a furtherance unto them. For if that old men do see many more things than young men do, then is it credible that spirits, which live forever, do know very many things: and if they have bodies proper and of their own (as some think) they have such as are nimble and ready, so that in a very short space they can fly to and fro over all places of the world, and make relation what is done every-where. And for that cause Tertullian calleth them, Flying spirits. When they do these things, they may seem to be prophets; because they foreshow such things as are afterward declared unto us in writing. And Augustine De civitate Dei saith, that They foreshow these things, that they might be accounted for prophets. And in his book De genesi ad litteram, he reciteth an history of a certain man, who (as he saith) would take meat at no man's hands, but at the hands of a certain priest; and that whereas the priest dwelled far off, about the space of five mile from him, he was wont to tell before hand: Now is he coming out of his house, now is he onward in the way, now is he in the tavern, now is he come to the field, now is he at the door. But Augustine denieth that this kind of foretelling is prophesy: for if a troop of soldiers should come from some place, and the watchman from the top of a tower spying them coming, should declare that within short space

they would be there; he saith that he nevertheless cannot seem to be a prophet. Moreover spirits may foretell those things which God commandeth them to do; as oftentimes it happeneth: for God doth oftentimes command them to waste and destroy countries. And (as David saith) He destroyed

Egypt by evil angels. So in Samuel, the devil foretold that Saul the next day after should die; for he was then in the bondage and possession of the devil.

Further, when they see that they have a bound prescribed them, they promise (so they may have some little gift given them) that they will rage no longer.

Another reason is, for that they be placed in the air, and from that region, as out of a watch tower, they perceive the influences and events of things much more easily than we can. Besides this also, they see the scriptures of the prophets, and whatsoever is done in the church: and although otherwise they know many things, yet are they much better learned, both by means of the scriptures, and also for because they see what is done in the church.

Wherefore Paul unto the Ephesians saith; that The hidden mystery of Christ is made manifest unto principalities and powers in the heavenly places. And whereas Hermes Trismegistus foreshowed unto Asclepius, that there would be a fall and desolation of idols, and lamented the same; Augustine saith in his book De civitate Dei, that he might understand that by the predictions of the holy prophets. Many times also do they know, for that they be present at the counsels of God, and are called to execute his commandments. For so, when God was taking counsel to deceive Ahab, the devil stood forth, and promised, that he would be A lying spirit in the mouth of all the prophets of Ahab, and a certain other spirit obtained of God, to torment and trouble Job.

And it is no marvel; for the devil is the minister of God to do execution.

Howbeit, when they be thus called to the counsels of God, they see what he

hath appointed to do. Oftentimes also, by effects, they gather the causes of things; as if they see a man live well and godly, they suspect that he is a chosen of God; for good deeds be the fruits and effects of election: in like manner, if they see a man to frame himself well unto religion, and to kneel devoutly, they think he prayeth, although they cannot descend into his mind.

17. But although they can by so many ways and means know things to come, yet are they oftentimes deceived; and that for many causes: first because God can let the causes of things, though they be never so certain or necessary. When the children were cast into the burning furnace, it was certain that they should be burned; but God did miraculously put himself between them and their destruction, and did hinder the cause: but this could not the devil foresee. For God sometime preserveth those that be his, and sometime he leaveth them, so that they die: and so doth it oftentimes come to pass in things that may happen, either this way, or that way. For although the experience of spirits be very great, yet is it not so great, but that they may be deceived. Undoubtedly the nimbleness of spirits is very great, so that they can easily perceive and report what is done in regions very far distant one from another: but yet oftentimes God revoketh his purposed decrees. And if perhaps God command the devil to waste and destroy some region, and the people in the meantime do repent; if the devil foretell that the destruction shall come upon them, it must needs be that he maketh a lie: for oftentimes when men begin to repent from their heart, God forgetteth all his threatening's. These spirits doubtless do see and know the predictions of the prophets: but yet those purposes, which God doth reveal by his prophets, may sometimes be mitigated or changed. Isaiah prophesied that Hezekiah should die; but yet when he humbled himself, and earnestly

repented, his life was prolonged for 15 years: but that this should come to pass, the devil could never have suspected. Wherefore they may be deceived; partly because they know not the will of God, and partly also because they cannot thoroughly look into our minds. But the good angels are not deceived, because they refer all things to the will of God.

Besides this also, the devil is oftentimes deceived through ambition: for he will seem to be ignorant of nothing; and therefore he doubteth not to foreshow those things which are far beyond his reach. For which cause he mingleth therewith colorable deceits and wiles, that whatsoever should happen, he might seem to have spoken the truth. For he is a crafty and double-dealing fellow, as appeareth by these two oracles of his; I say that thou Aeacides the Romans conquer may. Again, Croesus being passed over Halis flood, shall bring great riches unto naught. Rightly therefore said

Isaiah in the 41st chapter; Let them tell us what shall happen, and we will say that they be gods: not as though they tell not the truth sometimes, but because they are oftentimes deceived: Wherefore this doth Isaiah say; Let them answer us certainly, and truly, and always, and without error, what shall come to pass; and we will account them for gods. But how foully the devil may be deceived, it chiefly appeareth in Christ our savior. Augustine in the ninth book De civitate Dei, the 21st chapter saith, that The devil knew and saw many things to be wondered at in Christ, but he knew not with that wholesome and quickening light, wherewith reasonable spirits are cleansed; but only, by certain experiments and temporal signs: and yet did he know him far better than men did. For he saw better and more nearly, than any sight of man can discern, how much the acts of Christ did surpass the power of nature. And yet that knowledge in the devil did God repress and darken, when it pleased him. And therefore the devil doubted not to tempt Christ,

which certainly he would not have done, if he had known Christ indeed. For that knowledge depended upon certain temporal signs, which oftentimes may trouble a man. Therefore Paul said, If they had known the Lord of glory, they would never have crucified him.

But these words (you will say) were spoken of Pilate, and of the chief priests. But that maketh no matter; for they were the organs and instruments of the devil. And John saith, that The devil put into Judas heart to betray

Christ. But what did let him (you will say) that he might not perceive the Godhead of Christ? I will tell you. Even many things, which in Christ seemed to be but poor, abject and vile. For he suspected, that he, which suffered such infamous things, could not be God: and so it was but a suspicion, and not a knowledge. But wherefore then did he persecute Christ unto death? Because he did not think, that his kingdom should by that means have a fall: yet on the other side, when he saw that his tyranny began to decline, and that his overthrow was at hand, he thought to prevent it in time; and for that cause he sent those dreams unto Pilate's wife, because he now suspected that it was Christ. I might show by other examples, how the devil is wont to be deceived; but I thought this one to be sufficient for our purpose at this time. In deed he knoweth natural things readily enough, unless perhaps God will sometimes blind him, and turn him away. For though he be stubborn and rebellious, yet is he in the hand and power of God. Moreover, he is many times let, through hatred, envy, malice, and pride. And we have experience in our own selves, how much reason is wont to be obscured by such troublesome affections, Hereunto also may be added the greatness of torments, and the sharpness of punishments [wherewith he is vexed:] wherefore the angels are less deceived, because they see all things with a quiet mind.

18. But you will demand, whether they see the thoughts and cogitations of men? Here they that answer, are wont to make a double distinction. If we understand the mind to be, as it showeth itself by signs, and by some moving and gesture of the body; so devils can see the minds of men. For they which be in an anger, are hot; they which are afraid, are cold and pale.

And Augustine saith, that All the cogitations of the mind have some impressions in the body: by them the devil can make his conjecture, what we cast in our mind. Now our eyes are not so sharp sighted that they can see these things: yet the same Augustine in his book of retractations, doth after a sort moderate this sentence; and denieth that any impressions arise in the body by quiet cogitations. But if we understand the very mind, as it is of itself, the devil cannot reach so far, as that he can understand what we desire or think. But you will say; Seeing man's understanding dependeth of phantasies and forms, cannot the devil perceive them? Yes verily; but whether our understanding be occupied in them, that he cannot see, much less can he see what the will doth determine of them. For the will doth not follow those forms and figures, but it followeth the understanding. Now if we will ask counsel of the holy scriptures, they answer most plainly, that the devil cannot know man's cogitations. For they call God, The knower of hearts; and say, that He alone is the searcher of the hearts and reins. And they add that None knoweth the secrets of man, but the spirit of man that is within him; and that The Spirit searcheth out even the deep mysteries of God. Seeing only God and man can see man's heart, the devil must needs be excluded.

And Solomon in the second book of Chronicles, the sixth chap. in those solemn prayers, which he made after the finishing of the temple, speaketh thus unto God; Thou only O Lord knowest the thoughts of man's heart. As

if he had said, No man, no angels, nor any other thing created. And Jeremiah; Perverse (saith he) and very deep is the heart of man: who is able to search the bottom thereof? And of the person of God he addeth, I am

God, which searcheth the heart and reins. Further, God will not work together with the devil, so that the devil also should be able to see the cogitations and minds of men. And this is thought of some to be done through the mercy of God. For if he could look into the secret counsels of our hearts, he would tempt us much more vehemently. The author of the book De dogmatibus ecclesiasticis affirmeth for certainty, that the devil cannot know the thoughts of men. And Jerome upon the ninth chapter of Matthew expounding these words; And Jesus perceiving their thoughts; by this (saith he) it is evident enough, that Christ is God; seeing he can reach even unto the hearts of men. By signs therefore, and outward tokens the devil may guess what we cast in our minds; but to what end and purpose, and what we think, he cannot for certainty understand. And out of doubt if he were sure of the faith and constancy of holy men, he would never tempt them, least he should be shamefully rejected, as it fell out in Job.

19. Touching the knowledge which the devil hath, we have spoken sufficiently. Now we must see by what means he is able to declare those things, which he foreseeth will come to pass; and there be diverse ways thereof. For he hath oracles; fore-speaking's, dreams, superstitions, working by circles and pricks in the earth, divinations on the water, necromancy, lots, soothsaying's by birds and beasts, and a number such like. And these things he showeth unto men for no other end, but to obtain of them some offering and service. Which thing Seneca not understanding, in the fourth book of his natural questions jesteth at certain things, which seem to serve for our purpose. For he saith, that Among the Cleons there was a custom,

that when they which were the observers [of the coming] of hail, had perceived by some cloud, that hail was ready to fall upon their vines, they should diligently warn the people of the same: now they fled neither to cloak nor cover, but to sacrifice. For they which were of some wealth, killed either a cock, or a white lamb: and those of the poorer sort which had neither cock nor lamb, used violence on themselves, and with a very sharp pointed knife let themselves blood out of the thumb; as though forsooth

(saith Seneca) that silly little blood could reach unto the clouds. These are his words; but (as I say) he understood not the ambition of evil spirits.

20. Now we must consider of the power of spirits, as touching those works, which seem to be above nature. Some jest at all this matter, and think that nothing at all can be done either by magicians or by spirits. And of this mind is Pliny in the thirty book of his natural history, and the first chapter: for he saith, that It is found by most evident reasons, that all art magic is vain, and hath neither any certainty nor soundness. For he showeth that Nero being a prince, as he gave himself to the study of singing and ruling of chariots; so he was desirous of art magic, and that he wanted neither wit nor power, nor instructor. For that Tyridatis the king of Armenia, received his kingdom from him, and by his commandment brought very learned magicians out of the east; that Nero also as he was very diligent suffered himself to be instructed, but that at the length all came to nothing.

And this also may be said of Julian the apostate; for after that he had begun to give himself unto magicians, all things began to fall to ruin. If these so great princes, and (as it were) rulers of the world, could bring nothing to pass; what may we guess of other men? And yet the devils must needs have obeyed these two men most of all: for they were the most malicious enemies of Christian religion. But howsoever it be, there is no doubt but the

devils can do many things: howbeit, why they would do nothing for Nero and Julian's sake, God only knoweth. For he will not have the devil to do more, than he himself permitteth and willeth him to do; for the strength of spirits, and their power of working, dependeth no less upon God, than doth their knowledge.

21. But that magicians can do much, it may be proved out of God's law.

For in the 42nd chapter of Exodus, the 20th of Leviticus, and in the 18th of Deuteronomy, it is commanded that The magicians, soothsayers, and witches should be punished with extremity. The same thing also is decreed by man's law. For there is a caveat in the twelve tables, that none should charm other men's fruits. Whereof Pliny likewise maketh mention; and so doth Seneca in his book of natural questions. But laws are not made but of things that be, and do usually come to pass. In the code De maleficis & mathematicis, there be many laws extant concerning this thing: and especially the law of Constantius; who without doubt was fellow in the empire with Julianus, and peradventure his naughtiness (for it is certain that Julian attributed much to such follies) was touched in those laws, wherein it is thus decreed; If any magician shall repair to another man's house, let him be burned; he that brought him thither, let him be banished into the islands; let them be stricken with the sword; let them be cast unto the wild beasts: they being such as will disturb mankind. In the decrees, caus. 26. quest. 5. beginning Nihil aliud agitur, among the Extravagants, there is a special title of sorcerers: so many laws should never have been made, unless it had been known for certainty, that magicians and witches are able to do somewhat.

And David in the 58th psalm, saith, that The poison of them is like the poison of a serpent, and as [the venom] of a deaf adder stopping her ear, which refuseth to hear the voice of the enchanter or charmer, charm he

never so wisely. David by these words commendeth not enchantment; but yet undoubtedly he showeth, that there is a certain power of enchanting.

In the 13th of Deuteronomium; If any prophet shall do signs and wonders, and would lead thee away to strange gods: thou shalt not spare him, thy hand shall be upon him. And in the 24th chapter of Matthew; There shall come false prophets, and false christs, and shall give out signs, to turn, if it were possible, the very elect into error. And Paul saith in the second epistle to the Thessalonians, that The coming of antichrist shall be in power, in signs, and in lying wonders. Also the histories, as well holy as profane, do teach us this thing. In the history of Job, the devil brought down fire from heaven, and destroyed the herds of cattle. He raised up the winds, and shook the four corners of the house, and crushed Job's children in pieces. In the gospel we read, that many were taken with devils, thrown down on the ground, tormented, and cast into the fire. Other devils, when they were many, and yet possessed but one man, said that They were a legion, and obtained leave to be sent into a heard of swine, which they drove headlong into the sea. In the histories of the Ethnics we read, that the image of fortune spake at two several times; first that it was well or rightly set up; and secondly that it was well worshipped: that Tuccia the vestal virgin, to clear herself from suspicion of whoredom, carried water in a sieve: that Claudia, for the same cause, when the ship (wherein the goddess called

Bona dea was carried) stack so fast in the sands, that by any strength of man it could not be moved, she with her girdle only removed and drew it to the shore: that a serpent followed Aesculapius even unto Rome. And Plini saith, that the olive garden of Vectius Marcellus started over the high way: and that growing corn did oftentimes by art magic flit from one place to another.

Actius Navius did cut a whetstone in sunder with a barber's razor. What

needeth many words? It were an infinite thing to show all that might be said of this matter. And to say that all these things are but fables, (especially seeing some such things appear unto us out of the holy scriptures) it should be too impudent a part.

22. But to the intent we may keep some method, we will thus distinguish this power. Those things which seem to be done, be either done indeed; or else they are but feigned by illusion. In those things which be done in very deed, as they seem to be; there are three things attributed unto spirits. First, that they can gather together the principles and beginnings of things, out of which they know something may be made; and then can compound one with another, and join together things that work, with things that suffer: further, that they can move and drive some things: lastly, that they can put on bodies, and in them be familiarly conversant with men. First, that they do gather together the principles of things, and apply them unto a matter;

Augustine testifieth, both in his book De civitate Dei, and also in his third book De trinitate, the seventh and eight chapters. By this means they work things of great wonder and admiration; and yet we see only the effects: for the way and means whereby they are done, we cannot perceive. But those miracles, which be done by God, or by godly men, in the name of Christ, have no need of any such labor. No verily, nor yet those things which be done by evil men, in the name and power of Christ, need any such means: only the devil seeketh those ways. And yet, even in those things he can do nothing, more than God giveth him leave: for he cannot do all things at his own liberty.

To make this matter plain, Augustine (me thinketh) doth use an apt similitude; We see that evil and wicked men, and such as are condemned to work in the mines, have the use of fire and hammers; and yet not to the end

they should mar them, but that they might apply them to some use: even so, the devil cannot do so much as he would, but so much as God giveth him liberty to do. The self-same must we think concerning that power, whereby the devil driveth and moveth anything. For if he might be suffered to have his own will, he would disturb the whole earth and the heavens. And therefore those magicians of Pharaoh, when they had brought forth frogs, and had turned the water into blood; yet afterward they failed in bringing forth lice. Not that it was so hard a thing to make lice, but because God did hinder them; and therefore they were constrained to cry out; This is the finger of God. Those men were called magicians, and therefore they used such kind of means. But Moses needed no such means, although he brought to pass much greater and more marvelous things; for he was no magician: although that Pliny the perpetual adversary of religion thought him so to be.

For in his 30th book the second chapter, when he had said that there be diverse ways and kinds of magic, he saith that there was one kind proper unto the Jews, and that the same was first begun by Moses, Jambres, and Jatopas. In which place I think that Pliny not only erred in the thing, but also in the name; and that he called him Jatopas, whom Paul to Timothy named Jambres.

How the rods of the magicians were changed into serpents, it is not thoroughly agreed upon among the fathers. Strabus and Tertullian in his book De anima, think that it was nothing but a deceiving of the sight; the rods being privily conveyed away, and serpents put in their places. Even as the poets fain, that Iphigenia being ready to be sacrificed, was taken from the sight of men, and a hind put in her place: but in very deed it is credible, that they were serpents; because the devils were not ignorant of what beginnings and principles serpents might be made: and that they could

presently bring to pas those things, which otherwise would have required a long time. For although we (saith Augustine) cannot see that strength and power, which remaineth in the original of everything; yet the devils do see it. For he saith that in Epirus there is a well, wherein torches lighted are put forth, and unlight torches are lighted: the principles and beginnings of that effect are in that well, although we cannot see them. And yet we say not here, that the devil doth either create or make such things; but only that he is a minister serving unto nature. Even so the husbandman, when he tilleth and soweth the ground; and the gardener, when he pruneth and delveth a vine, do not create the corn or wine, but only do help nature. So Augustine saith, that Jacob did not bring forth the color upon the sheep; but did only rightly apply the forms and shapes. And to take an example even of spiritual things, the ministers of the church do not justify any man, or forgive any man his sins; but are only ministers, by whose endeavor God bringeth these things to pass; I planted (saith Paul) and Apollo watered, but God it is that gave the increase.

23. But it seemeth wonderful, how they can so speedily bring these things to pass. For whether they have swift bodies, or no bodies at all; yet to bring forth any natural thing, it would seem to require a time. Howbeit, we must consider, that these [seeds or] beginnings of natural things, be as it were instruments; and they have some power of their own nature. But it maketh a great matter into whose hands they do happen; for a skillful artificer will work anything both handsomely and speedily: but give the same instruments unto an ignorant and unskillful man, and he will do it neither readily nor yet very handsomely: even so any spirit, as a skillful artificer, will bring more to pass in one minute, than by the accustomed order of nature can be wrought in a long time. For those chief originals are not to be

weighed in their own nature; although that even by nature we see some things to be made in a manner upon the sudden. As in the summer time, of a shower of rain, little frogs do suddenly arise: but yet therein indeed, there is admitted some space of time though it be but short. So these vagabond jugglers seem to devour bread, and immediately to spit out meal; and when they have drunk wine, they seem presently to pour the same again out of the midst of their forehead. And if there can be such a readiness and dexterity of doing in man, why shall it not much rather be attributed unto spirits? For in a spirit there is much more nimbleness than in a man. Wherefore the spirits do not bring forth these things of themselves: for so should they beget a kind like unto themselves; as of a man is brought forth a man; of a horse, is brought forth a horse. But a spirit doth not bring forth a spirit: but as I said, doth take the principal originals of things, and applieth them unto a matter, and so bringeth wonderful things to pass.

But how far the nature of things may proceed, it is hard to judge.

Wherefore the devil is bridled two ways: the first is, by the bounds of nature; the second is, by the will of God. So the devil may bring in plague, famine, and sores: for he knoweth of what causes and beginnings these things be made. For he afflicted Job, and brought plagues and punishments by evil angels. And Christ saith, that the devil bound the daughter of Abraham by the space of forty years. And this also the good angels do sometimes; for the angel of the Lord in one night overthrew the host of Sennacherib, and brought in a plague in the time of king David: and David himself saw the angel of God striking the people in [the threshing floor of]

Areuna. But those things, which go altogether beyond nature, as to raise the dead, to change men into beasts, are only delusions, of which we are to speak afterward.

24. Now, as touching the other parts; namely that the devil can move and drive forward some things, there is no doubt thereof. For seeing the soul, which is tied much more unto the body, than a spirit is, can move and govern the body; assuredly the devil can much rather do it. This appeareth sufficiently by fires, and tempests so often raised by the devil: and by that ship of Claudia, and by the flitting of the olive garden and field of corn; of which things we spake before. It is said, that when Ascanius had carried away the household gods from Lavinium unto Alba, they returned back again of themselves into their own chapel at Lavinium. Besides this, spirits do sometimes hurl stones. And these magicians, which seem to ride on a cane in the air, are kept or held aloft by a secret power of devils; and by the same power Simon Magus did fly in the air.

25. Lastly, they also put bodies on themselves. Neither is it to be doubted, but that the devil being a spirit, can perse through the soundest and massiest bodies. By this means he doth oftentimes convey himself into images; he spake in the serpent, he loosed the tongue of the asse. He also taketh upon him even the bodies of men, either living or dead; he vexeth and tormenteth them, and hindereth their natural works. He observeth oftentimes the course of the moon, to the intent (as Jerome saith) that he may slander that planet, or rather to watch for the abounding of humors, whereby he may the more grievously disquiet the body. Sometimes he putteth on an airy body; but that he doth not form or quicken, as the soul doth our body: neither doth he make it to pass into one substance with himself, as did the word of God with an human body: for devils can put off those bodies when they will, for they be in them (as the Schoolmen speak) definitely; that is, they be in them, so that they be not anywhere else. God in very deed in the Old

Testament, presented himself sometime to be seen in some form; but he was

not definitely in the same: for he was so present there, as he notwithstanding in the meantime was everywhere else. But the devil (as saith Augustine) fitteth unto himself somebody as it were a garment. And Chrysostom writing of the patience of Job, saith, that He which brought tidings of the fall of the house, and destruction of his family and cattle, was not a man, but a spirit. For if thou wert a man (saith he) how diddest thou know that the wind came from the wilderness? Or if thou wert there, how happeneth it, that thou wert not destroyed with the rest?

A good part of the writers think, that the spirits do frame themselves bodies of the air: for that there must be a certain Sympathia, or mutual agreement between the place and the inhabitants thereof, and that the devils

(as we have said before) have their habitation in the air: wherefor it is credible, that they apply unto themselves fit bodies of the air. Further they add, that it behooveth that the bodies of them should be light and nimble; for spirits (as Tertullian saith) be as it were fowls, and do most swiftly fly over all places. Besides this they add, that experience teacheth, that those bodies be airy; for that there had been some men, which endeavored sometime to cut and wound them, but yet they could not prevail: for they gave place to the blows, and straightway came together again. Wherefore the poet Virgil trimly pronounced [of Anchyses, which missing his wife in the flight of Troy, seeming to him that he saw her spirit, said;]

Three times about her neck I sought mine arms to set, and thrice In vain her likeness fast I held: for through my hands she flies,

Like wavering wind; or like to dreams, that men full swift espies.

Moreover, these bodies do soon vanish from the sight; but and if they were earthy, there would remain some massy substance; if they were watery, they would run abroad; if they were of fire, they would burn, and

might not be handled. But the spirits do thicken and engross these bodies, by strait trussing of the parts together; for otherwise they might not be seen or touched. Abraham saw angels, and washed their feet, set meat before them, and they also did eat.

26. Howbeit, some think that those are no bodies, but are only certain imaginations in the minds of men. But others answer, that that cannot generally be true; for that they, which be mocked by such visions, are deprived of their senses. But neither is this certain; for they that have the frenzy, are so deceived many times, and yet they can use their senses. For they fear, they run away, they be troubled in spirit, and they cry out. Others say, that they be no phantasies, because they be seen of a great multitude of men together; now it is hard to deceive a great many together. For angels were seen of the whole households of Lot and Abraham. But the holy scriptures prove, without all doubt, that these were not vain imaginations only: for the devil did in very deed enter into the serpent, to the intent he might entice Eve to be deceived. Which thing the curse, wherewith the serpent was cursed, doth sufficiently declare; Upon thy belly shalt thou crawl, and the seed of the woman shall tread down thy head. For that is true, not only as touching Christ and the devil; but also as touching men and the serpent. And further (as I said before) the angels offered themselves to be seen of Abraham and of Lot.

Neither were these any phantasies, for the angels were handled with the hands: and when Lot made some delay of departing out of Sodom, they in a manner drew him out of the city by force. The Jews in the daytime saw a smoke, and in the night-time a flame. So often as they were to take their journey, there entered in a spirit which moved those things. For as the light of the sun doth pierce the water, the clouds, and the air: so a spirit pierceth

through all things. When the law was given upon Sina, there were seen both lightnings, smokes, vapors, and fires: also, the land was shaken with earthquakes. When Christ ascended into heaven, the angels accompanied him: for they both offered themselves to be seen, and spake also unto the disciples; Ye men of Galilee, why stand ye gazing up unto heaven?

Wherefore it were an impudent part to say, that all these things were only imaginations, and deceiving's of the mind. Yea, and the Peripatetiks did never so say, that these are only vain images, and feigned shows in man's imagination. They rather invented other reasons; namely, [that they be] humors, secret powers of nature, and celestial bodies. Why then (thou wilt allege) doth Paul say to the Thessalonians, that Antichrist shall come in power, in wonders, and signs of lying? For if they be true things, how cometh it to pass then, that they be signs of lying? I answer, that they may be called lies, either of the cause (for the devil being author of them, is a liar:) or else of the end, for he shall make them, to the end he may deceive men. And assuredly, the wicked are worthy so to be deceived and mocked.

For even as Paul saith, Because they received not the love of the truth, God shall send them strong delusions. Even so in the apostles time, men were delivered to Satan. But sometimes these things be done, to show the mighty power of God, for seeing the power of the devil is so great; it is requisite that the power of God, whereby he is bridled and ruled, should be much greater. But it is our part to give God continual thanks, by whose only benefit we are defended from the devil. Wherefore these bodies, which the spirits do apply unto themselves, be airy. For even as water is congealed into ice, and sometime hardeneth till it become crystal: even so the air, wherewith spirits do cloth themselves, is thickened, so that it becometh a visible body; but if it may seem, that the air alone is not sufficient, they can

also mingle some vapor or water withal, whereof colors may be had. For this we see to be done in the rainbow, as saith Virgil;

The rainbow down did come with silver wings of dropping showers, Whose face a thousand sundry hews against the sun devours.

27. There is no need at all to attribute unto devils and angels those vital parts; namely, the lungs, heart, and liver: for they do not therefore put on bodies, to the end they may quicken them, but only that they may be seen, and therefore they use them as instruments. But thou wilt say that they do eat, and that Christ, when he was risen from death, did eat with his disciples. Augustine in his 94th epistle Ad Deo gratias, quaest. 1. Saith, that In Christ that eating was of no necessity, but of power, and he useth this similitude. For in one sort (saith he) doth the earth suck up waters, and in another sort the sun-beams; the earth of necessity, but the sun by a certain strength and power: even so (saith he) the bodies raised up from death, if they could not take meat, they should not be perfectly happy. Again also, if they should have need of it, they should be imperfect: wherefore in that Christ did eat, it was not of necessity, but of power; and he did eat with his disciples, least they should have thought that their eyes were deceived: and so we say, that the angels also and spirits do eat.

Yea but (thou wilt say) even this is a deceit, when as they will seem to be men, being no men. I answer; Good spirits do not deceive, for they come not to prove themselves to be men, but to declare the commandments of God. Now a lie is always joined with a mind to deceive: but in the end, they sufficiently show themselves by some token, to be angels; for they vanish away, and suddenly withdraw themselves out of sight. Wherefore, they instruct men two manner of ways; first, in that they show the commandments of God; secondly, because they declare their own nature.

And this we know was done by those angels which were seen of Gideon and Manoah. But evil spirits first do teach false things, and do lead us from God; secondly, they will also seem to be terrible, and of far greater power, than they be indeed, and promise that they will either give or do many things: neither do they only change themselves into men, but also into angels of light. And thus have we spoken sufficiently of these three parts

[concerning the power of spirits.] 28. Now fourthly there remaineth to speak of the illusion of the senses.

And the senses may be deceived many ways; first by a certain nimbleness and dexterity, which we see to be done of them, whom we commonly call jugglers. For they find the means that one thing seems to be another thing, and that without any help of spirits. Secondly, they deceive also by using of certain natural things; as metals or perfumes, whereby it is brought to pass, that a parlor may seem to be strowed over with serpents, or that men seem to have dogs heads, or asses heads. Of these ways or means of illusions we do not speak now in this place. But the devil, to beguile the senses, sometime useth things consisting in nature; namely, to mingle colors or forms, and to alter the quantities of things: for so things do seem far otherwise than they be. Otherwhile he putteth somebody upon him, and so setteth himself before men's eyes. Otherwhile he darkeneth the mean, so that a thing may seem greater than it is: or else he putteth a cloud or mist between, that it may not be seen at all. And such a like thing that seemeth to be, which Plato mentioneth of Gyges; and Virgil of Aeneas. Sometime he altereth the instrument of the senses, casting over the eyes bloody humors, that all things may seem bloody. So in sick men, when choler aboundeth in the tongue, all things seem bitter. Sometime he dazzleth the eyesight, and striketh men with such blindness, that they cannot see one whit; as once he

did by the Sodomites, when they would have broken perforce into the house of Lot. So Elisha blinded the adversaries host, when he led the same into Samaria.

Also he can beguile the senses after another sort; which that we may understand, we must know that of those things, which by sense are conceived, there arise certain images, and do come unto the senses, afterward are received unto the common sense; then after that, unto the fantasy; last of all unto the memory; and there are preserved: and that they be imprinted and graven in every of these parts, as it were in wax.

Wherefore when these images are called back from the memory unto the fantasy, or unto the senses; they bear back with them the very same seals, and do so strongly strike and move affection, that those things seem even now to be sensible perceived, and to be present. For so great may the power of the fantasy be, (as Aristotle teacheth in his book De somno & vigilia) that those things which be far off, a man may think that he doth most certainly see and touch them. These things do sometime happen unto men that be awake; as for example, unto men possessed, and unto the frantic; and sometimes also unto men that be asleep. Wherefore that which is done by natural means, the same also may be done by the devil. For he can call back the images of things from the memory unto the fantasy, or unto the sense, and so deceive the eyes of men.

And this thing not only can the evil spirits do, but also the good angels.

For it is likely, that they did engrave in the phantasies of the prophets, those things which God would reveal. But between the good angels and the bad there is much difference. For when as anything is imprinted by good angels, the light of nature is confirmed: but if it be done by evil spirits, it is troubled and confounded. The difference is partly in the end, and partly in the things

themselves. For as touching the end, a good angel will rightly instruct men, and propoundeth things that be pure and uncorrupt but evil angels do not teach but deceive, and do lay before us counterfeit, impure, and corrupt things. These things we see happened in the history of Saul. For the devil by his art called back the humors from the memory to the fantasy and sense; so that the silly witch thought she saw Samuel himself; and Saul thought that he had heard him speak. For that action was not natural, neither was it directed either by temerity or by chance. For there was no reason at all why

Samuel, rather than any other man, should fall into the imagination of that witch. He must needs be his crafts-master, or very cunning that framed these things in her fantasy and senses.

And undoubtedly, there is no need why we should think, that there be brought in by the devil or by an angel fresh and new forms, for they use such as be present. While we sleep, we fall into dreams: which sometime the good angels, sometime the bad do join and couple one with another, that something may be signified by them. They cannot bring to pass by any power, that he which is born blind should dream of colors, or he which is born deaf should dream of sounds: for there be no such images in their minds. But it may be doubted, that when the spirits do lay these images before us, whether we be constrained of necessity to think upon them or no.

Those that be awake, are not constrained thereunto; for the exercise of the mind dependeth on the will, and that cannot be compelled. Wherefore the safest way is, continually to exercise ourselves either in the holy scriptures, or in prayers; neither is there anything better, than to revoke the mind daily from human affairs unto divine things; that whensoever the devil approacheth unto us, he may (as Jerome saith) find us always occupied.

29. With illusions, old women specially can do very much. Such as are Canidia in Horace, and Gratidia in Juvenal. Of the Grecians they were called Empusae, Lamiae, Mormolyciae, Scriges. Of the Lamiae writeth

Duris, in his second book of the matters of Libya; he saith that Lamia was an exceeding fair woman, and the concubine of Jupiter; which thing Juno taking very grievously, she both killed the son, which Jupiter had by her, and also disfigured her in most shameful guise: now she being not able to abide or bear so great an injury, first began to be furious; and secondly to kill other men's children also. Further he saith, that there be of those kind of women in the gulf of the sandy sea in Libya, and that those which have suffered shipwreck, sticking fast in the quick-sands, are forthwith taken, and devoured by them.

Jeremiah in the fourth chapter of his lamentations saith, that the Lamiae discovered their breasts, for they have very fair breasts. Albeit in the Hebrew it is written Lilith, about which word the Rabbins do very much trifle. Of the Empusae, Lamiae, and Mormolyciae, Philostratus writeth in the life of Apollonius Tyanaeus; for he saith, that whereas a certain young man was allured to marriage by a woman (as she seemed) both very fair and rich, and who already so burned in the love of her, that he would in any wise take her to his wife; Apollonius being invited to the wedding supper, did forthwith understand the deceit, and said: This is one of those Empusae, which many men take to be the Lamiae and Mormolyciae, and so constrained her to confess what she was, and forthwith all that gorgeousness of gold and silver vanished into coals. Now all such, as well men as women, do exceedingly follow fleshly lusts. Wherefore the Satyri are so called of Sati, that is to say, of the privy members. And Incubi and Succubi, and Ephialtes of Insiliendo. Although with the physicians Ephialtes is a disease,

proceeding of the crudity of the stomach, and the troubling of the head, whereby men think themselves to be pressed with an intolerable burden, and to be in a manner choked, and therefore the Grecians call it πνίγμονα καί πνιγαλίωνα, that is, A choking spirit [and we, the mare] but of the disease we do not now speak.

Of the Incubi and Succubi, Augustine writeth many things in his 80th book De civitate Dei. There were certain nations which fetched their original from them. Also the poets write of their gods, that they were wanton, and such as sometime used the company of men. But women witches, and men sorcerers, to the intent they might allure these spirits unto them, were wont to anoint themselves all over with some ointment, which had the property to bring in a dead sleep: afterward, they would lay themselves down upon their bed, where they slept so soundly, that they could not be awaked, neither with the pricking of pins, nor yet with fires. In the meantime, while they thus slept, the devils set before them many pleasant banquets, dances, and all kind of voluptuous pleasures. And seeing the power of spirits is so great, as I have before described; there is no let, but that they may sometimes take up men, and carry them into groves, and there set such sights before them. For Simon Magus could fly in the air, but at the prayer of Peter, he suddenly fell down from aloft. And the Cardinal

De Turre Cremata, in the decrees, 26th question 5, in the Chapter Episcopy saith, that both may be done.

And if happened once, that a certain man, which delighted very much in the study of such things, being suddenly taken from his house, was set in a very delectable place, where after he had all the night beheld pleasant dances, and had his fill of dainty fare, the next morning, when all these things were vanished away, he saw himself to stick fast in the thorns among

most thick bushes and briers: and although it seemed unto him before, that he had eaten, yet the miserable wretch died then for hunger. And these spirits are moved not only unto fleshly lust, but also unto cruelty; for they come into houses in the likeness of cats and dogs, and do either kill, or else despoil children, and therefore Horace saith; Or else he plucketh a live child out of the belly of the Lamia, when she hath dined. The devil therefore can thus beguile men, either when they be in a sound sleep, or else he can put somebody upon him, and so bring these things to pass: howbeit hurt he cannot, but only so much as God permitteth, who sometimes permitteth children to be slain for some grievous sin of the parents. Some are brought unto that cruelty, that they kill children, because they think that their souls shall pass into spirits, and that they shall be subject unto them. So we read in the Commentaries of Clement, that Simon Magus killed men, and used their souls as his servants. Sometime devils show themselves like giants, or as some mighty warriors; and it is no marvel, for they can fashion themselves bodies of the air, and so beguile men's senses. They can raise up tempests and destroy all things: and this do we read to be done in the history of Job. And in the Apocalypse, power is given unto the spirits, to destroy corn and trees; but afterward, they be restrained, that they should not hurt.

It is reported that certain people called Lapones in Norway, have great familiarity with spirits, and that whereas they have three knots tied upon their beards, if they unloose one, there will follow a great tempest upon the sea; if another, the waves will arise yet more vehemently; if they undo the third, it will fare as heaven and earth should go together, and an undoubted shipwreck doth follow. Augustine in his 18th book De civitate Dei, the ninth chapter, when he had rehearsed that fable, how there had been once a

controversy between Pallas and Neptune, which of them should give name unto the city of Athens, and that when the men were on Neptune's side; and the women with their Pallas, and that the women had overcome the men by one voice, Neptune being angry, caused the waves to arise, and drown a great part of the territory of Athens. This (I say) when Augustine had recited, he added, that the devil might do the same, and that sometime he can raise up the floods, and sometime repress them. If I would reckon up all

[that might be spoken hereof] it should be infinite, let it be sufficient that I have thus shortly touched the general things themselves.

Whether it be lawful to ask counsel of the Devil, and to use his help.

30. Now must we consider of that, which we set down in the third place; namely, whether it be lawful to ask counsel of ill spirits, or to use their help.

First indeed it seemeth to be lawful; for God useth the labor of devils: why then should it not be lawful for us? And Paul delivered men unto Satan; and therefore it is lawful for us also to use the ministry of spirits. Here we must make a distinction. For we use spirits either by authority and commandment, as when we command them anything in the name of God: or else by acquaintance, fellowship, covenant, obedience, or prayers. God beareth rule over the devils, and Christ and the apostles commanded that they should go out of the bodies possessed; but to require or expect anything of them upon any covenant or bargain, that is not lawful; for it is idolatry. And the devil seeketh nothing more, than to lead us from God, to the worshipping of him. Hereunto also tendeth customs, ceremonies, and sacrifices: by this means men fall from God unto the devil. Further, they which do these things, do sin against themselves; for we never read that the end of these arts was good: whereof wretched Saul may be an example and instruction unto us. The devil indeed feigneth himself to be compelled, and

to be bound by little stones or rings: howbeit the same compulsion is only a voluntary and deceitful compulsion: he feigneth, as though he would cast out another spirit, but it is nothing. For the ill spirits do but dally one with another to deceive men. None of us would commit our doings to a man, whom we know to be full of fraud and treachery. Now the devil is not only a liar, but even the father of lies.

Truth indeed it is, that there were certain exorcisms or adjurations in the church, whereof Irenaeus, Tertullian, Augustine, and Eusebius make mention: but these were special gifts for that age, and endured but for a time: now they be taken away. But thou wilt say; The Hebrews had conjurers, and Solomon wrote exorcisms. I know that Josephus in his eight book of antiquities writeth, that Solomon did so, to drive away ill spirits, and to maintain the health of man. He describeth also the means whereby those things might be done; namely, that under 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 forthwith expelled. But herewith he writeth, that Solomon used also certain prayers and holy names; and that one Eleazar being a man skillful in these things, made demonstration of his cunning before Vespasian, and his sons Titus and Domitian; and at the commandment of Vespasian wrought so, that a spirit at his coming forth of a man, overthrew a basin full of water, which was there set for the purpose: and he saith, that he saw all these things. In very deed I dare not deny the history, but yet I think good to answer one of these two ways: either that God would for a time bestow such a benefit upon the Israelites, (which notwithstanding we have not read) or else that Solomon did these things when he was now departed from the true God, and had begun to worship the gods of the Gentiles. That such exorcists indeed were until the apostles

time, it appeareth by that history of the children of Sceva, which is written in the Acts.

Howbeit exorcisms must not be used, but only by them which are sure, that they be endued with that grace. But yet there be certain, which have the name without the grace: these do use invocations by names, merits, and relics of saints. For this doth the devil seek, even to entangle the people with superstitions. Indeed the devils seem as though they were delighted with outward things, as herbs, little stones, and perfumes: but they are not so delighted withal, as living creatures are with the desire of meat; but as it were with certain seals and sacraments. Wherefore they come quickly when they be called, least they should not seem to stand to their covenants. They will altogether imitate God: for little stones and roots have no power at all to allure devils. Wherefore even as God forgiveth not sins unto us by any power of the sacraments, but only for his covenant and promise sake: so the devil will seem to deal with those that be his, to the intent he may show himself to be present with them; not for the worthiness of the things offered by them, but only in respect of his promise and covenant. And very pitifully doth he mock simple and foolish men; for they which boast that they have spirits which do love them, when they are afterward called into judgment, and condemned unto death, cannot by them be delivered from the extremity of execution. Sometimes indeed they are ready to obey them, that are their own: but that is in foul and dishonest things; namely, in adulteries, thefts, and murders: they never stir them up unto good. For they be Satan's, that is to say, the adversaries of God. They will have covenants and promises to be made, which cannot otherwise be than against God.

31. But the Schoolmen stand in doubt, whether it be lawful to use enchantment to take away mischiefs; and in general, they answer, that it is

not lawful. But yet they say, that if we can perceive that those covenants consist in feathers, or roots, or little stones; and we can find those things, it is lawful to take them away and break them: for otherwise they say that one enchantment must not be taken away with another. For We must not do evil, that good may come thereof. And why it is not lawful we have declared before. Also Isaiah in the eight chap. saith; that We must not ask questions of the dead, but must rather return unto the law and testimony. And Christ saith; that No man can serve two masters. And Paul saith; There is no agreement between light and darkness, between God and Belial. Elias saith; that We must not seek Beelzebub the god of Acaron, seeing there is a God in Israel. Besides this, the civil laws, the canons and councils, have with most severe and sharp words forbidden these things. And Apuleius, when he was summoned to appear, because he was reported to be a sorcerer, so pleaded his cause, as he utterly denied that he was a sorcerer: for otherwise he might not have defended himself. Augustine in his book De divinatione daemonum, the eight chapter saith, that The evil spirits never durst deny the God of Israel to be the true God, or Christ to be the son of God: but contrariwise Christ, the prophets and apostles deny them to be gods; and that we must by all means beware of them. Therefore (saith he) whether part shall we hearken unto; to those which cannot deny God to be the true

God, or rather to God which warneth us to fly from them? Wherefore seeing both the holy scriptures, and godly laws, and also the events themselves do utterly forbid and condemn all kind of enchantments; we must judge that it is not lawful for a Christian man.

32. Last of all we will note, that the true God is wont to chase away false gods. Wherefore immediately upon the birth of Christ, all the oracles of the gods were put to silence, which before were of great fame and renown. For

when the light itself (which is Christ) was come into the world, darkness should needs vanish away. And Plutarch, being otherwise a very learned writer, in seeking a cause why the oracles ceased in his time, having devised many things; yet speaketh nothing to the purpose. First he saith, that some thought that the Daemons or spirits, which gave out oracles, were undoubtedly of long life; yet mortal notwithstanding: and that men reported

(as he saith) that the great god Pan was dead. Wherefore he saith, that seeing the Daemons be now dead by reason of age, there are none to give or utter out oracles anymore. He addeth moreover, that there were others, which thought, that those priests and divines, by whom answers were given, were inspired with certain exhalations, which came forth of the caves and pits; and that seeing those exhalations could not be perpetual, they ceased at the last; and that prophesies finished together with them. He addeth moreover, that by others, these things were attributed to the situation of stars, which being passed from thence, had also drawn away these oracles with them. He showeth also certain other things like unto these, but he yieldeth no reason, why all the oracles ceased at one very time, and so ceased, as that no one of them remained.

If the exhalations be not perpetual in one place, why do they not break out in another place? And the situations of stars being passed away, even the same do use to return again to their place: which if they do return, why do not the same oracles return also? If so be that the Daemons, as they affirm, do die at the length, why do not one succeed another? There is then another cause of this event, which Plutarch could not perceive; namely, that all contrary powers are bridled by Christ, and therefore they all ceased at his coming. And thus were Jupiter, Apollo, Diana, and Aesculapius put to silence. Which thing the prophets foreshowed long before; and which we

see also at this day to come to pass in those countries, which embrace the gospel; where not only idolatries, but also divinations and feigned miracles do straight-way cease.

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