The history of the world

CHAP. XI. Of ZOROASTER, supposed to haue beene the chiefe Author of Magick arts: and of the diuers kindes of Magicke. [unspec 20]

§. I. That ZOROASTER was not CHAM, nor the first Inuenter of Astrologie, or of Magicke: and that there were diuers great Magicians of this name.

ZOROASTER King of the Bactrians, Vincentius sup∣poseth [unspec 30] to be Cham, the sonne of Noah: A fancie of little probabilitie. For Cham was the Paternall An∣cester of Ninus, the Father of Chus, the Grand-father of Nimrod, whose sonne was Belus, the Father of Ni∣nus. It may be that Vincentius had heard of that booke which was called Scripturae Cham, deuised by some wicked Knaue, and so intituled: of which Sixtus Se∣nensis hath made the due mention.

It is reported by Cassianus, that Serenus Abbas gaue* 1.1 the inuention of Magicke to Cham, the sonne of Noah: [unspec 40] so did Comestor in his Scholasticall Historie: which Arte (saith he) with the seuen liberall Sciences he writ in fourteene Pillers: seuen of which were made of brasse, to resist the defacing by the waters of the Floud; and seuen of brick against the iniurie of fire. There was also another deuised discourse, which went vnder the title of Prophetia Cham. Cassianus out of Serenus hath somewhat like vnto this of Comestor: These be Cassianus wordes: CHAM (filius NOAH) qui superstitionibus istis & sacri∣legis fuit artibus infectus, sciens nullum se posse super hijs memorialem librum in Arcam 〈◊〉〈◊〉 inferre, in qua erat cum patre iusto, &c. CHAM (the sonne of NOAH) who was infected with these superstitions, and sacrilegious Arts, knowing that he could not bring any booke or memoriall of that nature into the Arke, wherein he was to remayne with his godly [unspec 50] Father, caused the Precepts and Rules thereof to be grauen in metall and hard stone.

S. Augustine noteth that Zoroaster was said to haue laught at his birth, when all other children weepe; which presaged the great knowledge which afterward he at∣tayned vnto: being taken for the Inuenter of naturall Magick and other Arts; for the

Corrupter, saith Plinie and Iustine. But I doe not thinke that Zoroaster inuented the doctrine of the Horoscopes or Natiuities; or first found out the nature of herbs, stones, and mineralls, or their Sympatheticall or Antipatheticall workings; of which, I know not what King of Chaldaea is also made the Inuenter. I rather thinke that these knowledges were farre more ancient, and left by Noah to his sonnes. For Abraham who had not any acquaintance with Zoroaster, (as Iosephus reporteth) was no lesse learned herein then any other in that age, if he exceeded not all men then liuing: differing from the wisedome of after-times in this, that he knew and acknow∣ledged the true cause, and giuer of life and vertue to nature and all naturall things; whereas others (forgetting Gods infinite, dispersed, and vniuersall power) admired [unspec 10] the instruments, and attributed proper strength to the things themselues, (from which the effects were sensible) which belonged to that wisedome, Which being one,* 1.2 and remayning in it selfe, can doe all things and reneweth all.

Now whether this Zoroaster (ouer-throwne by Ninus) were the same which was so excellent a Naturalist, it is doubted. For Zoroaster the Magician, Ctesias calls Oxyartes, whom Plinie findes of a later time. And if Zoroaster were taken away by a Spirit (being in the midst of his Disciples) as some Authors report, then Zoroaster, slaine by Ninus, was not the Magician: which is also the opinion of 〈◊〉〈◊〉.* 1.3

Againe, Iosephus and Cedrenus affirme, that Seth first found out the Planets, or* 1.4 wandring Starres, and other Motions of the Heauens: for if this arte had beene in∣uented* 1.5 [unspec 20] by Zoroaster, he could not haue attayned to any such excellencie therein, in his owne life time; but being a man (as it seemeth) of singular iudgement, he might adde somewhat to this kinde of knowledge, and leaue it by writing to posteritie.

But of this Zoroaster there is much dispute: and no lesse iangling about the word and arte of Magick. 〈◊〉〈◊〉 remembreth foure, to whom the name of Zoroaster, or Zoroastres was giuen: which by Hermodorus and Dinon seemeth to be but a cognomen, or name of arte, and was as much to say, as astrorum cultor. The first, Arnobius calleth the Bactrian, which may be the same that Ninus ouerthrew: the second, a Chaldaean, and the Astronomer of Ninus: the third was Zoroaster Pamphylius, who li∣ued in the time of Cyrus, and his familiar: the fourth, Zoroaster Armenius, the Ne∣phew [unspec 30] of Hostianes, which followed Xerxes into Greece: betweene whom and Cyrus there past threescore and eighteene yeeres. Suidas remembreth a fift, called Per some∣dus sapiens: and Plato speaketh of Zoroaster the sonne of Oromasdes; which Picus Mi∣randula confirmeth.

Now of what Nation the first and chiefe Zoroaster was, it is doubted. Plinie and Laertius make him a Persian. Gemisthius or Pletho, Ficinus and 〈◊〉〈◊〉, make him a Chaldaean. But by those bookes of one Zoroaster, found by Picus Mirandula, it appea∣reth plainely, that the Author of them was a Chaldaean by Nation, though the word (Chaldaean) was as often giuen to the learned Priests peculiarly, as for any distinguish∣ment of Nations. Porphyrius makes the Chaldaei and Magi diuers; Picus the same. [unspec 40] But that this Zoroaster was a Chaldaean both by Nation and Profession, it appeareth by his Bookes, which (saith Picus) were written in the Chaldaean tongue; and the Comment in the same language. Now that the Magi and they were not differing, it may be iudged by the name of those bookes of Zoroaster, which in an Epistle of Mirandula to Ficinus, he saith, to be intituled, Patris EZRE ZOROASTRIS, & MELCHIOR magorum oracula. [unspec 50]

§. II. Of the name of Magia: and that it was anciently farre diuers from Coniuring, and Witchcraft.

NOw for Magicke it selfe; which Arte (saith MIRANDVLA) pauci intelli∣gunt,* 1.6 multi 〈◊〉〈◊〉; Few vnderstand, and many reprehend. Et sicut 〈◊〉〈◊〉 ignotos semper allatrant; As Dogs barke at those they know not: so they condemne and hate the things they vnderstand not: I thinke it not amisse (leauing Ninus for awhile) to speake somewhat thereof.

It is true that many men abhorre the very name and word (Magus) 〈◊〉〈◊〉 of [unspec 10] Simon Magus: who being indeede, not Magus, but Goës, (that is) familiar with euill spirits, vsurped that title. For Magicke, Coniuring, and Witcherie, are farre differing Arts, whereof Plinie being ignorant scoffeth thereat. For Nero (saith Plinie) who* 1.7 had the most excellent Magicians of the East sent him by Tyridates King of Arme∣nia, who held that Kingdome by his grace, found the arte after long studie and labour altogether ridiculous.

Magus is a Persian word primitiuely, whereby is exprest such a one as is altoge∣ther* 1.8 conuersant in things diuine. And (as Plato affirmeth) the arte of Magicke is the* 1.9 〈◊〉〈◊〉 of worshipping God. To which effect Apollonius in his Epistles expounding the word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) saith, that the Persians called their gods 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: whence he addeth that [unspec 20] Magus is either: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is) that Magus is a name some∣time of him that is a God by nature; sometimes of him that is in the seruice of God: in which latter sense it is taken, Matth. 2. v. 1. And this is the first and highest kinde: which Piccolominie calleth diuine Magicke: and these did the Latines newly* 1.10 intitle Sapientes or Wisemen: For, the feare & worship of God is the beginning of knowledge.* 1.11 These Wisemen the Greekes call Philosophers: the Indians, Brachmans: which name they somewhat neerely retayne to this day, calling their Priests Bramines; among the Ae∣gyptians they were termed Priests; with the Hebrewes they were called Cabalistes, Prophets, Scribes, and Pharisees: amongst the Babylonians they were differenced by the name of Chaldaeans: and among the Persians, Magicians: of whom Arnobius (spea∣king [unspec 30] of Hostanes, one of the ancient Magicians) vseth these wordes: Et verum Deum* 1.12 merita maiestate prosequitur, & Angelos ministros Dei, sed veri, eius 〈◊〉〈◊〉 nouit as∣sistere, Idem daemonas prodit terrenos, vagos, humanitatis inimicos; SOSTHENES (for so M. Foelix calleth him, not HOSTANES) 〈◊〉〈◊〉 the due maiestie to the true God, and ac∣knowledgeth that his Angels are ministers and messengers which attend the worship of the true God. He also hath deliuered that there are Deuills earthly and wandering, and enemies to mankinde.

HIS MAIESTIE also in his first Booke of Daemonologie c. 3. acknowledgeth, that in the Persian tongue the word (Magus) imports as much as a contemplator of di∣uine & heauenly sciences; but vniustly so called, because the Chaldaeans were ignorant [unspec 40] of the true diuinitie. And it is also right which HIS MAIESTIE auoweth, that vn∣der the name of Magick al other vnlawfull arts are comprehended, and yet doth HIS MAIESTIE distinguish it from Necromancie, 〈◊〉〈◊〉, and the rest: of all which he hath written largely and most learnedly. For the Magicke which HIS MAIESTIE* 1.13 condemneth, is of that kinde whereof the Deuil is a partie. Daniel in his second chap∣ter nameth foure kindes of those Wisemen: Arioli, Magi, Malefici, and Chaldaei. Arioli the old Latine translation calleth Sophistes: Vatablus and Pagninus, 〈◊〉〈◊〉, or 〈◊〉〈◊〉, or Philosophers, or (according to the note of Vatablus) Naturalists: Nempè sunt Magi apud 〈◊〉〈◊〉, quod Philosophi apud Graecos (〈◊〉〈◊〉) diuinarum humanarum{que}, 〈◊〉〈◊〉 scientiam profitentes; For the Magi are the same with the Barbarians, as the Philosophers [unspec 50] are with the Graecians (that is) men that professe the knowledge of things both diuine and humane. The Greeke and the English call them Inchanters; Iunius, Magicians; Castalion, Coniectarers: in the Syrian they are all foure by one name called Sapientes Babylonis; The Wisemen of Babel.

The second sort Vatablus, Pagnin, Iunius, and our English, call Astrologers; Hierome and the Septuagint, Magicians.

The third kinde are Malefici, or Venefici; in Hierome, Pagnin, and the Septuagint, Witches, or Poysoners: in Iunius, Praestigiatores, or Sorcerers, as in English.

That Witches are also rightly so called Venefici, or Poysoners; and that indeede there is a kinde of Malefici, which without any arte of Magicke or Necromancie vse the helpe of the Deuill to doe mischiefe, HIS MAIESTIE confirmeth in the first Chapter of his second Booke: speaking also in the fifth Chapter of their practice, to mixe the powder of dead bodies with other things by the Deuill prepared; and at o∣ther times to make pictures of Waxe, or Clay, or otherwise (as it were 〈◊◊〉〈◊◊〉) [unspec 10] to effect those things, which the Deuill by other meanes bringeth to passe.

The fourth, all Translators call Chaldaeans: who tooke vpon them to foretell all things to come, as well naturall as humane, and their euents: and this they vaunted to performe by the influences of the Starres by them obserued, and vnderstood.

Such were, and to this day partly (if not altogether) are the corruptions, which haue made odious the very name of Magicke, hauing chiefly sought (as is the man∣ner of all impostures) to counterfait the highest and most noble part of it, yet so as they haue also crept into the inferior degrees.

A second kinde of Magicke was that part of Astrologie, which had respect to sow∣ing and planting, and all kindes of agriculture and husbandrie: which was a know∣ledge [unspec 20] of the motions and influences of the Starres into those lower Elements.

Philo Iudaeus goeth farther, affirming, that by this part of Magicke or Astrologie, together with the motions of the Starres and other heauenly bodies, Abraham found out the knowledge of the true God, while he liued in Chaldaea: Qui contemplatione creaturarum cognouit Creatorem, (saith 〈◊〉〈◊〉. 〈◊〉〈◊〉.) Who knew the Creator by the* 1.14 contemplation of the creature. IOSEPHVS reporteth of Abraham, that he instructed the Aegyptians in Arithmeticke and Astronomie, who before ABRAHAMS comming vnto them knew none of these sciences.

And so doth Archangelus de Burgo, in defence of Mirandula against Garsias: ALEX∣ANDER & EVPOLEMON 〈◊〉〈◊〉, quod ABRAHAM sanctitate & sapientia omnium [unspec 30] 〈◊〉〈◊〉 Chaldaeos primum, deinde Phoenices, demum Aegyptios sacerdotes Astrolo∣giaem & diuina docuerit; ALEXANDER (saith he, meaning ALEXANDER POLYHI∣STOR) and EVPOLEMON affirme, that ABRAHAM the holyest and wisest of men, did first teach the Chaldaeans, then the Phoenicians; lastly, the Aegyptian Priests, Astrologie and diuine knowledge.

The third kinde of Magicke contayneth the whole Philosophie of nature; not* 1.15 the brabblings of the Aristotclians, but that which bringeth to light the inmost ver∣tues, and draweth them out of natures hidden bosome to humane vse, Virtutes in centro centri latentes; Vertues hidden in the center of the center, according to the Chymists. Of this sort were Albertus, Arnoldus de villanoua, Raymond, Bacon, and many others: [unspec 40] and before these, in elder times, and who better vnderstood the power of nature, and how to apply things that worke to things that suffer, were 〈◊〉〈◊〉 before spoken of: Apollonius 〈◊〉〈◊〉 remembred by S. Hierome to Paulinus; in some mens opinion Numa Pompilius among the Romanes: among the Indians, Thespian: among the Ae∣gyptians, Hermes: among the Babylonians, Budda: the 〈◊〉〈◊〉 had Zamolxis: the Hy∣perborians (as is supposed) Abbaris: and the Italians, Petrus Aponensis. The Magicke which these men profest is thus defined: Magia est connexio à viro 〈◊◊〉〈◊◊〉 per 〈◊〉〈◊〉 cum patientibus, sibi congruenter respondentibus, vt inde opera prodeant non sine 〈◊〉〈◊〉 admiratione qui causam ignorant; Magicke is the connexion of naturall 〈◊〉〈◊〉 and patients, answerable each to other, wrought by a wise man to the bringing forth of such [unspec 50] effects, as are wonderfull to those that know not their causes. In all these three kindes which other men diuide into foure, it seemeth that Zoroaster was exceedingly lear∣ned: especially in the first and highest. For in his Oracles he confesseth God to be the Creator of the Vniuersall: he beleeueth of the * 1.16 Trinitie, which he could not in∣uestigate

by any naturall knowledge: he speaketh of Angels, and of Paradise: ap∣proueth the immortalitie of the soule: teacheth Truth, Faith, Hope, and Loue, dis∣coursing of the Abstinence and Charitie of the Magi: which Oracles of his, Psellus,* 1.17 Ficinus, Patritius, and others haue gathered and translated.

Of this Zoroaster, Eusebius in the Theologie of the Phoenicians, vsing Zoroasters owne wordes: Haec ad verbum scribit (saith EVSEBIVS) 〈◊◊◊〉〈◊◊◊〉* 1.18 sempiternus, ingenitus, expers partium, sibijpsi simillimus, benorum omnium auriga, 〈◊◊〉〈◊◊〉 expectans, optimus, prudentissimus, pater iuris, sine doctrina iustitiam perdo∣ctus, natura perfectus, sapiens, sacrae naturae vnious inuentor, &c. Thus writeth ZOROA∣STER word forword. God the first incorruptible, euerlasting, vnbegotten, without parts, [unspec 10] most 〈◊〉〈◊〉 himselfe, the guide of all good, expecting no reward, the best, the wisest, the father of right, hauing learn'd iustice without teaching, perfect wise by nature, the onely inuenter thereof.

Sixtus Senensis speaking of the wisedome of the 〈◊〉〈◊〉, doth distinguish those* 1.19 wise men into fiue orders, (to wit) Chascedim, or Chaldaeans: Asaphim, or Magicians: Chartumim; (which he translates Arioli, or Sophists) Mecasphim, or Malefici, or Venefici; Witches; or Poysoners; and Gazarim Augures, or Aruspices, or Diuiners.

〈◊〉〈◊〉 were those which had the name of Chaldaeans, which were Astronomers: Hij coelorum motus diligentissimè spectârunt; These did most diligently contemplate the mo∣tions of the heauens: whom Philo in the life of Abraham describeth. [unspec 20]

Asaphim were in the old Latine translation called Philosophers: of the Septuagint and of Hierome, Magicians: Qui de omnium tam diuinarum quàm humanarum 〈◊〉〈◊〉 cau∣sis Philosophati sunt; Who discoursed of the causes of all things, as well diuine as humane: of whom Origen makes Balaam (the sonne of Beor) to be the first: but Laertius ascri∣beth* 1.20 the inuention of this arte to Zoroastres the Persian.

Chartumim, or Inchanters, the Disciples (saith Saint Augustine, Plinie, and Iustine) of another Zoroastres: who corrupted the admirable wisedome of the Magi, which he receiued from his Ancesters.

Mecasphim, or 〈◊〉〈◊〉, or Witches, are those of which we haue spoken alreadie out of HIS MAIESTIES booke of Daemonologia. [unspec 30]

Gazarim, or Aruspices (after S. Hierome) which diuine from the entrailes of beasts slaine for sacrifices: or by Gazarim others vnderstand Augures, who diuine by the flying, singing, or feeding of birds.

By this distinction we may perceiue the difference betweene those wise men which the Kings of Babylon entertayned; and that the name and profession of the Magi among the ancient Persians was most honest. For as Peucer truely obserueth, Praeerant religioni Persicae, vt in populo Dei 〈◊〉〈◊〉, 〈◊〉〈◊〉 verae Philosophiae dediti erant:* 1.21 nec quisquam Rex Persarum 〈◊〉〈◊〉 esse, qui non antea Magorum disciplinam 〈◊〉〈◊〉 percepisset; The Magi (saith he) were the chiefe Ministers of the Persian Religion: as the Leuites among Gods people, and they were giuen to the studies of true Philosophie: neyther [unspec 40] could any be King of the Persians, who had not first beene exercised in the mysteries and know∣ledge of the Magi. SIXTVS SENENSIS in defence of Origen against Polychronius and Theophilus, hath two kindes of Magicke, his owne wordes are these: Et ne quem* 1.22 moueant praemissa POLYCHRONIJ & THEOPHILI testimonia, sciendum est dupli∣cem esse Magiam; alteram 〈◊〉〈◊〉 ab ORIGINE 〈◊〉〈◊〉, 〈◊〉〈◊〉 per foedera cum daemo∣nibus inita aut verè aut apparenter operatur; alteram ab ORIGINE laudatam, quaead practicen naturalis philosophiae pertinet, docens 〈◊〉〈◊〉 res 〈◊〉〈◊〉 ex applicatione mutua naturalium virtutum ad inuicem agentium ac patientium; That the testimonies of THEO∣PHILVS and 〈◊〉〈◊〉 (saith he) may 〈◊◊〉〈◊◊〉 any 〈◊〉〈◊〉, it 〈◊◊〉〈◊◊〉 be vnder∣stood that Magicke is of two sorts, the one euerywhere condemned by ORIGEN; which [unspec 50] worketh (whether truely or 〈◊〉〈◊〉) by couenants made with Deuills; the other com∣mended by ORIGEN; which appertayneth to the 〈◊〉〈◊〉 part of naturall Philosophie, teaching to worke admirable things by the mutuall application of naturall vertues, 〈◊〉〈◊〉 and suffering reciprocally. This partition Hierome doth embrace in the first of his

Commentaries vpon Daniel: where considering of the difference which Daniel makes betweene these foure kindes of wise Men formerly remembred, he vseth this distin∣ction: Quos nos hariolos; caeteri 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (id est) 〈◊〉〈◊〉 interpretati sunt, videntur mihi esse qui verbis rem peragunt; Magi, qui de singulis philosophantur; 〈◊〉〈◊〉, qui san∣guine 〈◊〉〈◊〉 & victimis, & saepe contingunt corpora mortuorum: porro in Chaldaeis 〈◊〉〈◊〉 significari puto, quos vulgo Mathematicos vocant. Consuetudo autem communis 〈◊〉〈◊〉 pro maleficis accipit, qui aliter habentur 〈◊◊〉〈◊◊〉 suam, eo quòd sint Philosophi 〈◊〉〈◊〉: & ad artis huius scientiam Reges 〈◊〉〈◊〉 & Principes eiusdem gentis omnia 〈◊〉〈◊〉; vnde & in natiuitate Domini Saluatoris ipsi 〈◊〉〈◊〉 ortum 〈◊〉〈◊〉 intellexerunt, & 〈◊〉〈◊〉 in sanctam Bethlehem adorauerunt puerum, stella de super ostendente; They whom we call [unspec 10] Sorcercrs, and others interpret Inchanters, seeme to me such as performe things by wordes; Magicians, such as handle euery thing philosophically; Witches, that vse bloud and sacrifices, and often lay hands on the body of the dead: further, among the 〈◊〉〈◊〉 I take them to be signified by the name of 〈◊〉〈◊〉 vpon natiuities, whom the vulgar call Mathematicians. But common custome takes Magicians for Witches, who are otherwise reputed in their owne Nation: for they are the Philosophers of the 〈◊〉〈◊〉: yea Kings and Princes of that Na∣tion doe all that they doe according to the knowledge of this arte: whence at the 〈◊〉〈◊〉 of the Lord our Sauiour they first of all vnderstood his birth, and comming vnto holy Bethlehem did worship the Child: the starre from aboue shewing him vnto them. By this therefore it appeareth that there is great difference betweene the doctrine of a 〈◊〉〈◊〉, and [unspec 20] the abuse of the word. For though some Writers affirme, that Magus hodie dicitur, qui ex foedere facto vtitur diaboli opera adrem 〈◊〉〈◊〉; That he is called a Magician now adayes, who 〈◊〉〈◊〉 entred league with the Deuill, vseth his helpe to any matter: yet (as our Sauiour said of 〈◊〉〈◊〉) it was not so from the beginning. For the Arte of 〈◊〉〈◊〉 is of the wisedome of Nature; other Artes which vnder-goe that title, were inuen∣ted by the 〈◊〉〈◊〉, subtletie, and enuie of the Deuill. In the latter there is no other doctrine, then the vse of certayne ceremonies, Per malam fidem; By an euill faith: in the former no other ill, then the inuestigation of those vertues and hidden properties, which God hath giuen to his Creatures, and how fitly to apply things that worke to things that suffer. And though by the 〈◊〉〈◊〉, those excellent 〈◊〉〈◊〉, Philosophers, [unspec 30] and Diuines, which came to worship our Sauiour Christ, were termed Mechaschephim, or 〈◊〉〈◊〉; yet had they no other reason, then common custome therein. Consuetu∣do* 1.23 autem communis Magos pro maleficis accipit; Common custome (saith S. HIEROME) vnderstandeth Witches vnder the name of Magicians: And antiquitie (saith Peter Martyr)* 1.24 by the word (Magi) vnderstood good and wise men. Quid igitur 〈◊◊〉〈◊◊〉 formidolose, nomen Euangelio gratiosum, quod non maleficum & veneficum, sed 〈◊〉〈◊〉 sonat & Sacerdotem? O thou fearefull one (saith FICINVS) why doubtest thou to vse the* 1.25 name of Magus, a name gracious in the Gospell, which doth not signifie a Witch or 〈◊〉〈◊〉, but a wise man and a Priest? For what brought this slander to that studie and profes∣sion but only idle ignorance: the parent of causelesse admiration? 〈◊〉〈◊〉 fuit 〈◊〉〈◊〉 [unspec 40] quorundam 〈◊〉〈◊〉, quaere vera opera naturalia sunt: veruntamen quia procuratione daemonum natur as ipsas vel coniungentium, vel commiscentium, vel aliter ad operandum ex∣pedientium facta sunt, opera daemonum credebantur ab ignorantibus baec. De operibus 〈◊〉〈◊〉 est Magianaturalis, quam 〈◊〉〈◊〉 multi impropriè vocant; The 〈◊〉〈◊〉* 1.26 of some workes, which (indeed) are naturall, hath beene the cause of this slander: but because these workes haue beene done by procurement of Deuils, ioyning the natures together or mingling them, or howsoeuer fitting the natures to their working, they were thought the workes of the Deuils by the ignorant. Among these workes is naturall Magicke, which men call very improperly 〈◊〉〈◊〉.

〈◊〉〈◊〉 in his Apologie goeth further: For by vnderstanding (saith he) the vt∣termost* 1.27 [unspec 50] actiuitie of naturall agents we are 〈◊〉〈◊〉 to know the 〈◊〉〈◊〉 of Christ: for other∣wise (to vse his owne wordes) ignoratis terminis potentiae & 〈◊〉〈◊〉 rerum naturalium stat nos 〈◊〉〈◊〉 illa eadem opera, quae fecit Christus, posse fieri per media naturalia; The termes or limits of naturall power and vertue not vnderstood, we must needes doubt whether those

verie workes which Christ did may not bee done by naturall meanes: after which he goeth on in this sort: Ideo non 〈◊〉〈◊〉, non superstitiosè dixi, sed 〈◊〉〈◊〉 & Catholicè per talem Magiam 〈◊〉〈◊〉 nos in cognoscenda 〈◊◊〉〈◊◊〉: Therefore I said not 〈◊〉〈◊〉, not superstitiously, but most truly and 〈◊〉〈◊〉, that by such Magicke wee are furthered in knowing the 〈◊〉〈◊〉 of Christ. And seeing the 〈◊〉〈◊〉 and others the enemies of Christian Religion, doe impudently and impiously obiect, that those Miracles which Christ wrought were not aboue Nature, but by the exquisite knowledge thereof performed: 〈◊〉〈◊〉 a man for his yeeres fuller of knowledge then any that this latter Age hath brought forth, might with good reason auow, that the vttermost of Natures workes being knowne, the workes which Christ did, and which (as himselfe [unspec 10] witnesseth) no man could doe, doe manifestly testifie of themselues, that they were performed by that hand which held Nature therein but as a Pencill, and by a power infinitely supreme and diuine; and thereby those that were faithlesse, were eyther conuerted or put to silence.

§. III. That the good knowledge in the ancient 〈◊〉〈◊〉 is not to bee condemned: though the Deuill here as in other kinds hath sought to obtrude euill things, vnder the name and colour of good things. [unspec 20]

SEeing therefore it is confessed by all of vnderstanding, that a 〈◊〉〈◊〉 (according to the 〈◊〉〈◊〉 word) is no other then, 〈◊◊〉〈◊◊〉 & in∣terpres: A 〈◊〉〈◊〉 obseruer and 〈◊〉〈◊〉 of diuine things: and the Art it selfe (I meane the Art of naturall Magicke) no other, Quàm naturalis Philosophiae absoluta consummatio; Then the absolute perfection of 〈◊〉〈◊〉 Philosophie: Certainely then it proceedeth from common ignorance, and no way sorteth with wise and learned men 〈◊〉〈◊〉 and without difference and distinction, to confound lawfull and praise-worthy knowledge with that impious, and (to vse Saint Pauls words) with those beggerly 〈◊〉〈◊〉, which the Deuill hath shuffled in, [unspec 30] and by them bewitcheth and befooleth gracelesse men. For if we condemne natu∣rall Magicke, or the wisedome of Nature, because the Deuill (who knoweth more then any man) doth also teach Witches and Poysoners the harmefull parts of Herbes, Drugges, Minerals, and Excrements: then may wee by the same rule con∣demne the Physician, and the Art of healing. For the Deuill also in the Oracles of Amphiaraus, Amphilochus, Trophonius, and the like, taught men in Dreames what Herbes and Drugges were proper for such and such diseases. Now no man of iudge∣ment is ignorant, that the Deuill from the beginning hath sought to thrust himselfe into the same imployment among the Ministers and Seruants of God, changing him∣selfe for that purpose into an Angell of Light. Hee hath led men to Idolatrie as a do∣ctrine [unspec 40] of Religion; he hath thrust in his Prophets among those of the true God; hee hath corrupted the Art of Astrologie, by giuing a diuine power to the Starres, teach∣ing men to esteeme them as Gods, and not as instruments. And (as Bunting obser∣ueth)* 1.28 it is true, that iudiciall 〈◊〉〈◊〉 is corrupted with many superstitions: but the abuse of the thing takes not away the Art; considering that heauenly bodies (as euen general experience sheweth) haue and exercise their operation vpon the 〈◊〉〈◊〉. For the Sunne, and the Starre of 〈◊〉〈◊〉 doe drie; the Moone doth moi∣sten, and gouerne the Tides of the Sea. Againe, the Planets, as they haue seuerall and proper names, so haue they seuerall and proper vertues: the Starres doe also differ in beautie and in 〈◊〉〈◊〉; and to all the Starres hath God giuen also their [unspec 50] proper names, which (had they not influences and vertues different) needed not: He counteth the number of the Starres, and calleth them by their names. But into the good* 1.29 and profitable knowledge of the celestiall influences, the Deuill ceaseth not to 〈◊〉〈◊〉 in his 〈◊〉〈◊〉: and so to the knowledge of the secret vertues of Nature hath he

fastened his doctrine of Characters, Numbers, and Incantations; and taught men to beleeue in the strength of Words and Letters: (which without Faith in God are but Inke or common breath) thereby eyther to equall his owne with the All-powerfull Word of God, or to diminish the glorie of Gods creating Word, by whom are all things.

Moreouer, hee was neuer ignorant, that both the wise and the simple obserue when the Sea-birds forsake the shores and flye into the Land, that commonly some great storme followeth; that the high flying of the Kite and the Swallow betoken faire weather; that the crying of Crowes and bathing of Duckes foreshew raine: for they feele the Ayre moistened in their Quils. And it is written in Hieremie the* 1.30 [unspec 10] Prophet, Euen the Storke in the ayre knoweth her appointed times, und the Turtle, and the Crane, and the Swallow. Hereupon, this enemie of Mankind working vpon these as vpon the rest of Gods creatures, long time abused the Heathen by teaching them to obserue the flying of Fowles, and thereby to iudge of good or ill successe in the Warre: and (withall) to looke into their entrailes for the same, as if God had written the secrets of vnsearchable prouidence in the liuers and bowels of birds and beasts. Againe, because it pleased God sometimes by Dreames, not only to warne and teach* 1.31 his Prophets and Apostles, but Heathen Princes also; as Abimelech to restore 〈◊〉〈◊〉 to ABRAHAM; because he admonished Ioseph, and by Dreame informed Iacob, Laban, 〈◊〉〈◊〉, Salomon, Paul, Ananias, the Magi of the East, and others. For as it is remem∣bred [unspec 20] in IOB: In Dreames and Visions of the night when sleepe falleth vpon men, &c. Then* 1.32 God openeth the eares, that he might cause man to returne from his enterprize: therefore, I say, doth the Deuill also practise his Diuinations by Dreames, or (after Parisiensis)* 1.33 diuinitatis imitationes, his mocke-diuinitie. This in the end grew so common, as ARI∣STIDES compiled an Ephemerides of his owne Dreames: Mithridates of those of his Concubines. Yea the Romanes finding the inconuenience hereof, because all Dreames (without distinction of causes) were drawne to Diuination, forbad the same by a Law, as by the words of prohibition (aut narrandis somnijs occultam aliquam artem diui∣nandi)* 1.34 it may appeare. Likewise by the Law of God in Deuteronomie cap. 13. seducing Dreamers were ordered to be slaine. Yet it is to be contemned, not that Marcus An∣tonius [unspec 30] was told a remedie in his Dreame for two grieuous diseases that opprest him; nor that of Alexander Macedon for the cure of Ptolomies poysoned wound; nor that* 1.35 which Saint AVGVSTINE reporteth of a Millanoise; whose sonne (the Father dead) being demanded a debt alreadie payed, was told by his Father in a Dreame where the Acquittance lay to discharge it: nor that of Astyages of his Daughter, and many others of like nature. Of the reason of all which, forasmuch as the cause is not in our selues, this place denieth dispute.

§. IIII. [unspec 40] That DANIELS mistiking NABVCHODONOSORS condemning of the Magicians doth not iustifie all their practices.

BVT it may be obiected, that if such Diuination as the Heathens com∣monly vsed were to be condemned in them, who tooke on them verie many and strange Reuelations: how came it to passe that Daniel both condemned the 〈◊〉〈◊〉 sentence of Nabuchodonosor against the Magi∣cians of Chaldaea, and in a sort forbad it? especially considering that such kind of people God himselfe commanded to be slaine. To this diuers answeres* 1.36 [unspec 50] may be giuen. First, it seemeth that Daniel had respect to those Chaldaeans, because they acknowledged that the Dreame of the King, which himselfe had forgotten, could not be knowne to any man by any Art eyther Naturallor Diabolicall: For there is none other (sayd the Chaldaeans) that can declare it before the King, except the Gods,

whose dwelling is not with flesh: and herein they confessed the power of the Euer-liuing God.

Secondly, it may be coniectured (and that with good reason) that among so ma∣ny learned men, some of them did not exercise themselues in any euill or vnlawfull Artes, but were meerely Magicians and Naturalists: and therefore when the King commanded to kill all, Daniel perswaded the contrarie, and called it a hastie iudge∣ment, which proceeded with furie without examination. And that some of those mens studies and professions were lawfull, it may be gathered by Daniels instruction: for himselfe had beene taught by them, and was called chiefe of the Inchanters; of which some were termed Soothsayers, others Astrologians, others Chaldaeans, others [unspec 10] Magi or Wisemen: and therefore of distinct professions.

Thirdly, Daniel misliked and forbad the execution of that iudgement, because it was vniust. For howsoeuer those men might deserue punishment for the practice of vnlawfull Arts (though not vnlawfull according to the Law of that State) yet here∣in they were altogether guiltlesse. For it exceeded humane power to pierce the Kings thought, which the Deuill himselfe could not know. So then in Daniels dislike, and hindering of the execution of sentence of death pronounced against the Magicians, there is no absolute iustifying of their practice and profession.

§. V. [unspec 20] The abuse of things which may bee found in all kinds, is not to condemne the right vse of them.

NOtwithstanding this mixture euery where of good with euill, of false∣hood with truth, of corruption with cleannesse and purity: The good, The truth, The puritie in euery kind may well be embraced: As in the ancient worshipping of God by Sacrifice; there was no man knowing God among the Elders, that therefore forbare to offer Sacrifice to the God of all power, because the Deuill in the Image of Baal, Astaroth, Chemoth, Iupiter, [unspec 30] Apollo, and the like was so adored.

Neyther did the abuse of Astrologie terrifie Abraham (if we may beleeue the most ancient and religious Historians) from obseruing the motions and natures of hea∣uenly* 1.37 bodies; neyther can it dehort wise and learned men in these dayes from attri∣buting those vertues, influences, and inclina ions to the Starres and other lights of Heauen, which God hath giuen to those his glorious creatures.

The Sympatheticall and Antipatheticall working of Herbes, Plants, Stones, Mi∣nerals, with their other vtmost vertues, sometimes taught by the Deuill, and applyed by his Ministers to harmefull and vncharitable ends, can neuer terrifie the honest and learned Physician or Magician from the vsing of them to the helpe and com∣fort [unspec 40] of Mankind: neyther can the illusions, whereby the Deuill betrayeth such men as are fallen from God, make other men reiect the obseruations of Dreames; so farre as with a good Faith and a Religious caution they may make vse of them.

Lastly, the prohibition to marke flying of Fowles (as signes of good or euill suc∣cesse)* 1.38 hath no reference at all to the crying of Crowes against Raine, or to any ob∣seruation not superstitious, and whereof a 〈◊〉〈◊〉 or cause may bee giuen. For if we confound Arts with the abuse of them, wee shall not only condemne all honest Trades and enterchange among men (for there are that deceiue in all professions) but wee shall in a short time burie in forgetfulnesse all excellent knowledge and all [unspec 50] learning, or obscure and couer it ouer with a most scornefull and beggerly igno∣rance: and (as Plinie teacheth) wee should shew our selues ingratos erga eos, qui labo∣re cur a{que} lucem nobis aperuerunt in hac luce: Vnthankefull we should shew our selues towards those, who with paines and care haue discouered vnto vs light in this light.

Indeed not only these naturall knowledges are condemned by those that are ig∣norant; but the Mathematickes also and Professors thereof: though those that are ex∣cellently learned iudge of it in this sort: In speculo Mathematico verum illud, quod in* 1.39 omni scibili quaeritur, relucet; non modo remota similitudine, sed fulgida quadam 〈◊〉〈◊〉: In the Glasse of the Mathematickes that Truth doth shine, which is sought in euery kind of knowledge; not in an obscure image, but in a neere and manifest representation.

§ VI. Of the diuers kindes of vnlawfull Magicke. [unspec 10]

IT is true that there are many Artes, if wee may so call them, which are couered with the name of Magicke: and esteemed abusiuely to bee as branches of that Tree, on whose root they neuer grew. The first of these hath the name of Necromancie or Goetia: and of this againe there are diuers kinds. The one is an Inuocation at the Graues of the dead, to whom the Deuill himselfe giues answere in stead of those that seeme to appeare. For certaine it is, that the immortall soules of men doe not inhabit the dust and dead bo∣dies, but they giue motion and vnderstanding to the liuing: death being nothing else but a separation of the bodie and soule: and therefore the soule is not to be found in the Graues. [unspec 20]

A second practice of those men, who pay Tribute or are in league with Satan, is that of coniuring or of raysing vp Deuils, of whom they hope to learne what they list. These men are so distract, as they beleeue that by terrible words they make the Deuill to tremble; that being once impaled in a Circle (a Circle which cannot keepe out a Mouse) they therein (as they suppose) insconce themselues against that great Monster. Doubtlesse, they forget that the Deuill is not terrified from doing ill and all that is contrarie to God and goodnesse, no, not by the fearefull Word of the Al∣mightie: and that he feared not to offer to sit in Gods seat, that hee made no scruple to tempt our Sauiour Christ, whom himselfe called the Sonne of God. So, forget∣ting these proud parts of his, an vnworthy wretch will yet resolue himselfe, that hee [unspec 30] can draw the Deuill out of Hell, and terrifie him with a Phrase: whereas in verie truth, the obedience which Deuils seeme to vse, is but thereby to possesse themselues of the bodies and soules of those which rayse them vp; as His Maiestie in his Booke aforenamed hath excellently taught: That the 〈◊〉〈◊〉 obedience is only, secundum quid, scilicet ex pacto; respectiuè, that is, vpon bargaine.

I cannot tell what they can doe vpon those simple and ignorant Deuils, which* 1.40 inhabite Iamblicus imagination; but sure I am the rest are apt enough to come vncal∣led: and alwayes attending the cogitations of their seruants and vassals, doe no way need any such inforcement.

Or it may be that these Coniurers deale altogether with Cardans mortall Deuils, [unspec 40] following the opinion of Rabbi Auornathan and of Porphyrius, who taught that these kind of Deuils liued not aboue a thousand yeares: which Plutarch in his Trea∣tise de Oraculorum defectu confirmeth, making example of the great God Pan. For* 1.41 were it true that the Deuils were in awe of wicked men, or could bee compelled by them, then would they alwaies feare those wordes and threats, by which at other* 1.42 times they are willingly mastered. But the Familiar of Simon Magus when hee had* 1.43 lifted him vp in the Ayre, cast him 〈◊〉〈◊〉 out of his clawes, when he was sure hee should perish with the fall. If this perhaps were done by S. Peters Prayers (of which S. Peter no where vaunteth) yet the same pranck at other times vpon his own accord* 1.44 the Deuill played with 〈◊〉〈◊〉: who transported (as Simon Magus was supposed [unspec 50] to haue beene) had the same mortall fall that he had. The like successe had Budas, a principall pillar of the Manichaean Heresie, as Socrates in his Ecclesiasticall Historie* 1.45 witnesseth: and for a manifest proofe hereof wee see it euery day, that the Deuill leaues all Witches and Sorcerers at the Gallowes, for whom at other times hee ma∣keth

himselfe a Pegasus, to conueigh them in haste to places farre distant, or atleast makes them so thinke: For to those that 〈◊〉〈◊〉 not the truth (sayth Saint PAVL) God* 1.46 shall send them strong illusions. Of these their supposed transportations (yet agreeing with their confessions) His 〈◊〉〈◊〉 in the second Booke and the fourth Chapter of the 〈◊〉〈◊〉, hath confirmed by vnanswerable reasons, that they are meerely illu∣siue. Another sort there are who take on them to include Spirits in Glasses and Cri∣stals: of whom CVSANVS: Fatui sunt incantores, qui in vngue & vitro volunt spiritum* 1.47 includere: quia Spiritus non clauditur corpore: They are foolish Incbanters which will shut vp their spirits within their nailes or in Glasse: for a Spirit cannot beinclosed by a body.

There is also another Art besides the afore mentioned, which they call Theurgia, [unspec 10] or White Magicke; a pretended conference with good Spirits or Angels, whom by Sacrifice and Inuocation they draw out of Heauen, and Communicate withall. But the administring Spirits of God, as they require not any kind of adoration due vnto their Creatour: so seeing they are most free Spirits; there is no man so absurd to thinke (except the Deuill haue corrupted his vnderstanding) that they can bee con∣strained or commanded out of Heauen by threats. Wherefore let the professours thereof couer themselues how they please by a professed puritie of life, by the mini∣sterie of Infants, by fasting and abstinence in generall; yet all those that tamper with immaterial substances and abstract natures, either by Sacrifice, Vow, or inforcement, are men of euill faith and in the power of Satan. For good Spirits or Angels cannot [unspec 20] be constrained; and the rest are Deuils which willingly obey.

Other sorts there are of wicked Diuinations: as by fire, called Pyromantia: by wa∣ter, called Hydromantia: by the ayre, called Mataeotechnia, and the like.

The last, and (indeed) the worst of all other is Fascination or Witchcraft: the Practisers whereof are no lesse enuious and cruell, reuengefull and bloudie, then the Deuill himselfe. And these accursed creatures hauing sold their soules to the Deuil, worke two wayes; either by the Deuill immediately, or by the art of poysoning. The difference betweene Necromanciers and Witches, His Maiestie hath excellently taught in a word: that the one (in a sort) command; the other obey the Deuill.

There is another kind of pettie Witcherie (if it be not altogether deceit) which [unspec 30] they call charming of Beasts and Birds, of which Pythagoras was accused, because an* 1.48 Eagle lighted on his shoulder in the Olympian fields. But if the same exceeded the Art of Falconrie, yet was it no more to be admired then Mahomets Doue, which he had vsed to feed with Wheate out of his eare: which Doue, when it was hungrie, lighted on Mahomets shoulder, and thrust his Bill therein to find his breake-fast: Ma∣homet perswading the rude and simple Arabians, that it was the Holy Ghost that gaue him aduice. And certainely if Bankes had liued in elder times hee would haue shamed all the Inchanters of the World: for whosoeuer was most famous among them, could neuer master or instruct any Beast as he did his Horse.

For the drawing of Serpents out of their Dens, or killing of them in the holes by [unspec 40] Inchantments (which the Marsians a people of Italie practised: Colubros disrumpit* 1.49 Marsia cantu: Inchanting Marsia makes the Snakes to burst.) That it hath beene vsed it appeares, Psal. 58. 6. though I doubt not, but that many Impostures may bee in this kind; and euen by naturall causes it may be done. For there are many Fumes that will either draw them out or destroy them; as womens haire burnt, and the like. So many things may be laied in the entrance of their holes that will allure them: and therein I find no other Magicke or Inchantment; then to draw out a Mouse with a piece of tosted Cheese. [unspec 50]

§. VII. Of diuerswayes by which the Deuill seemeth to worke his wonders.

BVT to the end that we may not dote with the Manichees, who make two powers of gods: that we doe not giue to the Deuil any other dominion then he hath (not to speake of his abilitie, when hee is the Minister of Gods vengeance, as when Aegypt, according to Dauid, was destroyed by euill Angels) he otherwise worketh but three wayes. The first is by [unspec 10] mouing the cogitations and affections of men: The second by the exquisite know∣ledge of Nature: and the third by deceit, illusion, and false semblance. And that they cannot worke what they would, G. Parisiensis giueth three causes: the first, a na∣turall impotencie: the second, their owne reason disswading them from daring ouer∣much, or indeed (and that which is the only certaine cause) the great mercie of the Creatour, Tenens eas ligatas (sayth the same Authour) velut immanissimas bellu as. Saint* 1.50 Augustine was of opinion that the Frogges which 〈◊〉〈◊〉 Sorcerers produced were not naturall, but that the Deuill (by betraying of their senses that looked on) made them appeare to be such. For as Vairus obserueth, those Frogges of the Inchanters were not found corrupted as those of Moses were, which might argue that they were [unspec 20] not creatures indeed. Hereof sayth Saint AVGVSTINE: Nec sanè Daemones naturas creant, sed quae à Deocreatae sunt commutant, vt videantur esse quodnon sunt: The Deuils create not any natures, but so change those that are created by God, as they seeme to bee that which they be not: of which in the 83. Question he giueth the reason. 〈◊◊〉〈◊◊〉 nebulis implet omnes meatus intelligentiae, per quos aperire lumen rationis radius mentis so∣let, (that is) The Deuill fils with certaine cloudes all passages of the vnderstanding, by which the beame of the mind is wont to open the light of reason.

And as Tertullian in his Booke de anima rightly conceiueth, if the Deuill can pos∣sesse himselfe of the eyes of our mindes, and blind them, it is not hard for him to da∣zell those of the body. For (out of doubt) by the same way that God passeth out, [unspec 30] the Deuill entreth in, beginning with the fantasie, by which he doth more easily be∣tray the other faculties of the soule: for the fantasie is most apt to bee abused by* 1.51 vaine apprehensions.

Aquinas on the contrarie held that those Frogges were not imaginarie, but such indeed as they seemed: not made Magicae 〈◊〉〈◊〉 ludibrio, which indeed agreeth not with the Art but (according to THOMAS) Per aptam & idoneam agentium & patien∣tium applicationem: By an apt and fit applying of agents and patients. And this I take to be more probable. For Moses could not bee deceiued by that sleight of false sem∣blance; and Saint Augustine in another case like vnto this, (to wit) of the turning of Diomedes his Companions into Birds, per actiua cum passiuis, inclineth rather to this o∣pinion: [unspec 40] though I am not perswaded that Saint Augustine beleeued that of Diomedes. And this opinion of Thomas, G. Parisiensis a man very learned also confirmeth. For speaking of naturall Magicke hee vseth these words: De 〈◊◊◊〉〈◊◊◊〉 est* 1.52 subita generatio 〈◊〉〈◊〉, & pediculorum, & vermium, aliorm{que} animalium quorundam: in quibus omnibus sola natura operatur, verùm adhibitis adiutorijs, 〈◊〉〈◊〉 semina naturae confortant & acuunt, it a vt opus generationis tantum accelerent, vt 〈◊〉〈◊〉 qui 〈◊〉〈◊〉 nesciunt non opus natur & videatur (quae tar dius 〈◊〉〈◊〉 efficere consueuit) sedpotentia Daemonum, &c. to which he addeth: Qui autem in hijs docti sunt talia non mirantur, sed solum Creatorem in hijs glorificant: In such workes (sayth he) the sodaine generation of Frogges, and Lice, and Wormes, and some other creatures is: in all which Nature alone worketh; but by meanes [unspec 50] strengthning the Seeds of Nature, and quickning them; in such wise that they so hasten the worke of generation, that it seemeth to the ignorant not to bee the worke of Nature, which vsually worketh more 〈◊〉〈◊〉, but they thinke it is done by the power of Deuils. But they who are learned in these Arts maruaile not at such working, but glorifie the Creatour. Now by

these two wayes the Deuills doe most frequently worke, (to wit) by knowing the vttermost of nature; and by illusion: for there is no incomprehensible or vnsearch∣able power, but of God only.

For shall we say, he causeth sometimes thunders, lightnings, and tempests; and can infect the ayre, as well as moue it or compresse it; who knowes not that these things are also naturall? Or may it be obiected that he fore-telleth things before they happen, which exceedeth nature, and is no illusion? it is true, that he some∣times doth it; but how? In elder ages he stole his knowledge out of the predictions of the Prophets: and he fore-told the death of Saul, at such time as he was in his owne possession and power to dispose of. And he that hath liued from the infancie [unspec 10] of the world to this day, and obserued the successe of euery counsaile: he that by reason of his swift motions can informe himselfe of all places, and preparations: he that is of counsaile with al those that studie and practise subuersion and destruction:* 1.53 he that is Prince of the ayre, and can thence better iudge, then those that inhabite* 1.54 the earth: if he should not sometimes, yea if he should not very oftentimes ghesse rightly of things to come (where God pleaseth not to giue impediment) it were very strange. For we see that wise and learned men doe oftentimes by comparing like causes conceiue rightly of like effects, before they happen: and yet where the Deuill doubteth and would willingly keepe his credit, he euermore answereth by Riddles, as [unspec 20]

CROESVS Halym penetrans magnam subuertit opum vim.

If Croesus ouer Halys goe, Great Kingdomes he shall ouerthrow.

Which answere may be taken either way: either for the ouerthrow of his owne Kingdome, or of his Enemies. And thus farre we grant the Deuill may proceed in predictions, which (otherwise) belong to God only; as it is in ESAY: Shew the things that are to come hereafter, that we may know that yee are Gods: shew vs at all times [unspec 30] and certaynely what is to come. Solius enim diuinae intelligentiae ac 〈◊〉〈◊〉 est, 〈◊〉〈◊〉 nosse* 1.55 & reuelare; It is only proper to Gods vnderstanding and wisedome, to know and reueale hidden things.

§. VIII. That none was euer raysed from the dead by the power of the Deuill: and that it was not the true SAMVEL which appeared to SAVL.

TO conclude, it may be obiected that the Deuill hath raysed from the [unspec 40] dead: and that others by his power haue done the like, as in the ex∣ample giuen of Samuel raysed by the Witch of Endor: which were it true, then might it indeed be affirmed, that some of the Deuils acts ex∣ceed all the powers of nature, false semblance, and other illusions. Iu∣stine* 1.56 Martyr was sometimes of the opinion, that it was Samuel indeede: and so was Ambrose, Lyra, and Burgensis; from which authorities those men borrow strength which so beleeue. But Martyr changed his opinion: and so did S. Augustine, who at first seemed to be indifferent: For in his questions vpon the Old and New Testa∣ment, he accounteth it detestable to thinke that it was Samuel which appeared: and [unspec 50] these be his wordes elsewhere to the same effect: In requie sunt animae piorum 〈◊〉〈◊〉 separatae, impiorum 〈◊〉〈◊〉 poenas luunt, donecistarum ad 〈◊◊〉〈◊◊〉, illarum verò ad 〈◊◊◊〉〈◊◊◊〉 secunda dicitur corpora 〈◊〉〈◊〉; The soules of the godly sepa∣rated from their bodies are at rest, but those of the wicked suffer punishment, till the 〈◊〉〈◊〉

of the iust rise to eternall life, and of the wicked to an eternall and second death.

And (besides S. 〈◊〉〈◊〉) Iustine Martyr, Hilarius, Tertullian, 〈◊〉〈◊〉, Chry∣sostome,* 1.57 and others, beleeued firmely, and taught it: that the soules of men being once* 1.58 separate from their bodies, did not wander on the earth at all: Credere 〈◊〉〈◊〉 (saith CYRIL) quum à corporbus 〈◊〉〈◊〉 animae abierint, tanquam in manus charissimi patris bonitati diuinae commendari; We must beleeue when the soules of holy men are departed from* 1.59 their bodies, that they be commended to the diuine Goodnesse, as into the hands of a most* 1.60 deare Father. If then they be in Heauen, the power of the Deuill cannot stretch so high: if in Hell, Ab 〈◊〉〈◊〉 nulla est redemptio; From hell there is no redemption. For there are but two habitations after death: Vnum (saith AVGVSTINE) in igne ae∣terno; [unspec 10] alterum in regno aeterno; The one in 〈◊〉〈◊〉 fire; the other in Gods eternall King∣dome. And though it be written in Iure Pontificio, that many there are who beleeue that the dead haue againe appeared to the liuing; yet the Glosse vpon the same Text findes it ridiculous: Credunt, & malè, quia sunt Phantasmata (saith the Glosse) They* 1.61 beleeue, and they beleeue amisse, because they be but Phantasmes, or Apparitions. For where∣as any such voice hath beene heard, saying, I am the Soule of such a one: Haec oratio à fraude à fraude at{que} deceptione diabolica est; That speech is framed by the fraud and deception of the deuill, saith Chrysostome. Likewise of the same, saith TERTVLLIAN: Absit vt ani∣mam 〈◊〉〈◊〉 sancti, nedum Prophetae, à daemonio credamus extractam; God forbid that we should thinke that the soule of any holy man, much lesse of a Prophet, should be drawne vp [unspec 20] againe by a Deuill.

It is true that the Scriptures call that apparition Samuel; so doe they the woodden images Cherubins: and false brazen gods are called gods, and the like. And where∣as these of the contrarie opinion build vpon that place of the 26. of Ecclesiasticus (a booke not numbred among the Canonicall Scriptures, as S. Augustine himselfe in his Treatise, if it be his, De cura pro mortuis agenda, confesseth) yet 〈◊〉〈◊〉 following the literall sense and phrase of the Scriptures, proueth nothing at all: For though the Deuill would willingly perswade, that the soules (yea euen of iust men) were in his power, yet so farre is it from the promises of the Scriptures, and from Gods iust and mercifull nature, and so contrarie to all diuine reason, as Saint Augustine (or [unspec 30] whosoeuer wrote that booke before cited) might rightly terme it a detestable opi∣nion so to thinke. For if God had so absolutely forsaken Saul, that he refused to an∣swere him either by dreames, by Vrim, or by his Prophets: it were sottish to conceiue, that he would permit the Deuil, or a wicked Witch, to raise a Prophet from the dead in Sauls respect: it being also contrarie to his owne diuine Law to aske counsaile of* 1.62 the dead; as in 〈◊〉〈◊〉 18. and elsewhere. Therefore it was the Deuill, and* 1.63 not the soule of a dead body, that gaue answere and aduice.* 1.64

But because Helias and Helizeus had raised some from the dead by the power of God; those Deuils which S. Augustine calleth ludificatores animantium sibi subiectorum; Mockers of their owne vassals, casting before their eyes a semblance of humane bodies, [unspec 40] and framing sounds to their eares like the voyces of men, doe also perswade 〈◊〉〈◊〉 gracelesse and accursed attendants, that themselues both possesse, and haue power ouer the soules of men. Eludit Diabolus aciem tum spectantium, tum etiam cogitantium, saith L. VIVES; The Deuill beguileth the sense both of the beholders, and of those that so imagine. These then are the bounds of the Deuils power, whom if we will not feare, we must feare to sinne. For when he is not the instrument of Gods venge∣ance, he can touch no man that makes not himselfe his voluntaire vassall: Potest ad malum inuitare, non potest trahere, saith S. AVGVSTINE, he can 〈◊〉〈◊〉, but he cannot in∣force to euill. Such as thinke otherwise, may goe into the number remembred by Lucretius. [unspec 50]

Nam veluti pueri trepidant, at{que} omnia coecis In tenebris metuunt: sic nos in luce timemus.

We feare by light, as children in the darke.

Notes

• * 1.1

  Cassian. in Octa. Col. cap. 21.
• * 1.2

  〈◊〉〈◊〉. c. 7.
• * 1.3

  Scalig. in Euseb.
• * 1.4

  Iosep. lib. 1.
• * 1.5

  Antiq. c. 4.
• * 1.6

  〈◊〉〈◊〉. Mir. fol. 81.
• * 1.7

  〈◊〉〈◊〉. l. 30 〈◊〉〈◊〉. Nat.
• * 1.8

  Porphyr. & A∣pul.
• * 1.9

  Plato. in 〈◊〉〈◊〉
• * 1.10

  〈◊〉〈◊〉. 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉. 1. 7.
• * 1.11

  Piccol. de 〈◊〉〈◊〉. 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉.
• * 1.12

  〈◊◊◊◊〉〈◊◊◊◊〉 cum 〈◊〉〈◊〉. pa. 360.
• * 1.13

  Daemonolog. l. 〈◊〉〈◊〉. cap. 1.
• * 1.14

  De vit. sanct. Glyc. Annal. fol. 180.
• * 1.15

  See vpon his Comment. in Aug. 〈◊◊〉〈◊◊〉. Dei, l. 18. c. 2.
• * 1.16

  Toto in mun∣do lucet Trias, cuius Monas est 〈◊〉〈◊〉. Cuncta namque perfecit 〈◊〉〈◊〉, & 〈◊◊◊〉〈◊◊◊〉.
• * 1.17

  Psell. & 〈◊〉〈◊〉.
• * 1.18

  De 〈◊〉〈◊〉. Euang lib. 1. cap. 7.
• * 1.19

  Lib. 2. fol. 46.
• * 1.20

  〈◊〉〈◊〉. l. 1.
• * 1.21

  Peucer. de Diui∣nat. 〈◊〉〈◊〉 c. de mag. fol. 135. & 136.
• * 1.22

  Bibl. l. 6. fol. 424.
• * 1.23

  Hieron. in 〈◊〉〈◊〉.
• * 1.24

  〈◊〉〈◊〉. Mart. Loci.
• * 1.25

  〈◊〉〈◊〉. 〈◊〉〈◊〉 part. prim. fol. 573.
• * 1.26

  Gul. 〈◊〉〈◊〉. de 〈◊〉〈◊〉, cap. 14.
• * 1.27

  Fol. 〈◊〉〈◊〉.
• * 1.28

  〈◊〉〈◊〉. in 〈◊〉〈◊〉.
• * 1.29

  Psal. 147.
• * 1.30

  Ca. 8. ver. 7.
• * 1.31

  〈◊〉〈◊〉. 12. 17.
• * 1.32

  Iob. 33. 17.
• * 1.33

  G. 〈◊〉〈◊〉. de leg. 24. cap.
• * 1.34

  Codex de male∣fic. & Mathe∣mat. leg. & 〈◊〉〈◊〉 ac∣cepta.
• * 1.35

  Aug. de cura pro mortuis agenda
• * 1.36

  Deut. 13. & 〈◊〉〈◊〉. Leuit. 20.
• * 1.37

  〈◊〉〈◊〉. ex 〈◊〉〈◊〉. & 〈◊〉〈◊〉.
• * 1.38

  Deut. 18. 20.
• * 1.39

  Cusan. Comp. 〈◊〉〈◊〉. c. 1.
• * 1.40

  Sunt in mundo genus quoddam 〈◊〉〈◊〉 val∣de 〈◊〉〈◊〉, in∣discretum & in∣consideratum; & quod 〈◊〉〈◊〉, verum a falso nc{que}, possi∣bile 〈◊〉〈◊〉 ab impossibili.
• * 1.41

  〈◊〉〈◊〉. Viues in cap. 11. lib. 10.
• * 1.42

  Aug. de 〈◊〉〈◊〉. Dei, lib. 10.
• * 1.43

  Cusan. exerc. c. 〈◊〉〈◊〉
• * 1.44

  Euseb. hist. Eccl. lib. 5. c. 16.
• * 1.45

  Lib. 1 c. 21.
• * 1.46

  Corint. 5. 5.
• * 1.47

  Exercitat. l. 2.
• * 1.48

  Aelian. l. 6. not. bistor.
• * 1.49

  Lucil. in 〈◊〉〈◊〉
• * 1.50

  〈◊〉〈◊〉. 〈◊〉〈◊〉. de 〈◊〉〈◊〉. p. 〈◊〉〈◊〉 c. 70.
• * 1.51

  Maxima vis est 〈◊〉〈◊〉 ad er∣reres.
• * 1.52

  〈◊〉〈◊〉. 24. fol. 67.
• * 1.53

  Ephes. 2. 〈◊〉〈◊〉. & 6. 12.
• * 1.54

  Diabolus 〈◊〉〈◊〉 habet 〈◊〉〈◊〉 v∣sum: quae res multum habet momenti in quo∣uis negotio, Aug. de 〈◊〉〈◊〉, c. 26. 27. &c.
• * 1.55

  Guil. Parisiensis de 〈◊〉〈◊〉. c. 24.
• * 1.56

  Iust. Martyr in colloq. cum Try∣phone in resp. ad 〈◊〉〈◊〉. 〈◊〉〈◊〉. 52. Ambr. in Luc. l. s. c. 〈◊〉〈◊〉. Lyra in Reg. 1. Aug. ad Simpl. l. 2. 〈◊〉〈◊〉. 3. De 〈◊〉〈◊〉. Dei, 〈◊〉〈◊〉. 13. c. 〈◊〉〈◊〉.
• * 1.57

  Aug. de verb. 〈◊〉〈◊〉. 18.
• * 1.58

  〈◊〉〈◊〉. Mart. ad Orthodox. 〈◊〉〈◊〉. 75. 〈◊〉〈◊〉. Psal. 2. in fine.
• * 1.59

  Tert. de. 〈◊〉〈◊〉. in fin.
• * 1.60

  〈◊〉〈◊〉. q. 13. 〈◊◊〉〈◊◊〉. 19. in Euang. Matth.
• * 1.61

  26. q. 5. 〈◊〉〈◊〉.
• * 1.62

  1. 〈◊〉〈◊〉 17. 〈◊〉〈◊〉.
• * 1.63

  2. Kings 4. 34.
• * 1.64

  Nullus enim magus 〈◊◊◊〉〈◊◊◊〉 verè vnquam excitauit, 〈◊〉〈◊〉. de fascin.