The xvii. Chapter.
Whether spirits and soules can assume bodies, and of their creation and substance, wherein writers doo extreamelie contend and varie.
OME hold opinion, that spirits and soules can assume & take unto them bodies at their pleasure, of what shape or substance they list: of which mind all papists, and some protestants are, being more grosse than another sort, which hold, that such bodies are made to their hands. Howbeit, these doo varie in the elements, wherewith these spirituall bodies are composed. For (as I have said) some affirme that they consist of fier, some thinke of aier, and some of the starres and other celestiall powers. But if they be celestiall, then (as Peter Martyr saith) must they follow the circular motion: and if they be elementarie,For everie naturall motion is either circular or elemētarie. then must they follow the motions of those elements, of which their bodies consist. Of aier they cannot be: for aier is Corpus homogenium; so as everie part of aier is aier, whereof there can be no distinct members made. For an organicall bodie must have bones, sinewes, veines, flesh, &c: which cannot be made of aier. Neither (as Peter Martyr affirmeth) can an aierie bodie receive or have either shape or figure. But some ascend up into the clouds, where they find (as they saie) diverse shapes and formes even in the aier. Unto which objection P. Martyr answereth, saieng, and that trulie, that clouds are not/371. altogether aier, but have a mixture of other elements mingled with them.
The xviii. Chapter.517.
Certeine popish reasons concerning spirits made of aier, of daie divels and night divels, and why the divell loveth no salt in his meate.
ANIE affirme (upon a fable cited by M. Mal.) that spirits are of aier, bicause they have beene cut (as he saith) in sunder, and closed presentlie againe; and also bicause they vanish awaie so suddenlie. But of such apparitions I have alreadie spoken, and am shortlie to saie more, which are rather seene in the imagination of the weake and diseased, than in veritie and truth. Which sights and apparitions, as they have beene common among the unfaithfull; so now, since the preaching of the gospell they are most rare. And as among faintharted people; namelie, women, children, and sicke folkes, they usuallie swarmed: so among strong bodies and good stomachs they never used to appeare; as elsewhere I have prooved: which argueth that they were onelie phantasticall and imaginarie. Now saie they that imagine divels and spirits to be made of aier, that it must needs be that they consist of that element; bicause otherwise when they vanish suddenlie awaie, they should leave some earthie substance behind them. If they were of water, then should they moisten the place where they stand, and must needs be shed on the floore. If they consisted of fier, then would they burne anie thing that touched them: and yet (saie they) Abraham and LotGen. 18, 19. washed their feete, and were neither scalded nor burnt.
I find it not in the Bible, but in Bodin,J. Bod. lib. de dæm. 3. ca. 4. that there are daie divels, and night divels. The same fellow saith, that Deber is the name of that divell, which hurteth by night; and Cheleb is he that hurteth by daie: howbeit, he confesseth that Sathan can hurt both by daie and by night; although it be certeine (as he saith) that he can doo more harme by night than by daie; producing for example, how in a night he slew the first borne of Ægypt./518. And yet it appeareth plainelie in the text, that the Lord himselfe did it.Exod. 12 29. Whereby it seemeth, that Bodin putteth no difference betweene God and the divell. For further confirmation of this his foolish assertion, that divels are more valiant by night than by daie, he alledgeth the 104. Psalme,Psa. 104. 20. wherein is written, Thou makest darknesse, and it is night, wherein all the beasts of the forrest creepe foorth, the lions rore, &c: when the sunne riseth, they retire, &c. So as now he maketh all beasts to be divels, or divels to be beasts. Oh barbarous blindnes! This Bodin J. Bod. lib. de dæm. 3. ca. 5. also saith, that the divell loveth no salt in his meate, for that it is a signe of eternitie, and used by Gods commandement in all sacrifices; abusing the scriptures,Levit. 1. which he is not ashamed to quote in that behalfe. But now I will declare how the scripture teacheth our dull capacities to conceive what maner of thing the divell is, by the verie names appropriated unto him in the same./
The xix. Chapter.372.
That such divels as are mentioned in the scriptures, have in their names their nature and qualities expressed, with instancies thereof.
UCH divels as are mentioned in the scriptures by name, have in their
names their nature and qualities expressed, being for the most part the
idols of certeine nations idolatrouslie erected, in steed, or rather in
spight of God. For Beelzebub,2. Reg. 13. which signifieth the lord of the flies,
bicause he taketh everie simple thing in his web, was an idol or oracle
erected at Ekron, to whom Ahaziah sent to know whether he should
recover his disease: as though there had beene no God in Israell. This
divell Beelzebub was among the JewesMatth. 10. & 12.
Mark. 3.
Luk. 11. reputed the principall divell.
The Græcians called him Pluto, the Latines Sumanus, quasi
summum deorum manium, the cheefe ghost or spirit of the dead whom
they supposed to walke by night: although they absurdlie beleeved also
that the soule died with the bodie. So as they did put a difference
be/tweene519. the ghost of a man and the soule of a man: and so doo our
papists; howbeit, none otherwise, but that the soule is a ghost,
when it walketh on the earth, after the dissolution of the bodie, or
appeareth to anie man, either out of heaven, hell, or purgatorie, and
not otherwise. aNisrocha 2. Reg. 19.
signifieth a delicate tentation, and was worshipped by Senacherib in Assyria.
bb 2. Reg. 17.Tarcat*[* Tartac] is
in English, fettered, and was the divell or idoll of the Hevites.
cBeelphegor,c Ose. 9, 11. [10]
Num. 25.
Deut. 3. &. 4
Josu. 22.
otherwise called Priapus, the gaping or naked god was worshipped among the Moabits.
dAdramelech,d 2. Reg. 17. that is,
the cloke or power of the king, was an idoll at Sepharvais, which was a citie of the Assyrians.
eChamos,e Numb. 21.
1. Reg. 11.
2. Reg. 23.
that is feeling, or departing, was worshipped among the Moabits.
fDagon,f Judg. 16.
1. Macc. 10.
that is, corne or greefe, was the idoll of the Philistines.
gAstarte,g 1. Reg. 11.
2. Reg. 23.
that is, a fold or flocke, is the name of a shee idoll at Sydonia,
whom Salomon worshipped: some thinke it was Venus.
hMelchom,h 2. Reg. 23.
1. Chro. 20.
Jerem. 49.
that is, a king, was an idoll or divell, which the sonnes of Ammon
worshipped.
Sometimes also we find in the scriptures, that divels and spirits take
their names of wicked men, or of the houses or stats of abhominable
persons: as Astaroth, which (as Josephus saith)Joseph.
lib. de antiquit.
Judæor. 6. cap. 14.
1. Sam. 7.
2. Reg. 23. was the idoll of
the Philistines, whome the Jewes tooke from them at Salomons
commandement, and was also worshipped of Salomon. Which though
it signifie riches, flocks, &c: yet it was once a citie belonging
to Og the king of Basan, where they saie the giants dwelt. In
these respects Astaroth is one of the speciall divels named in
Salomons conjuration, and greatlie emploied by the conjurors. I have
sufficientlie prooved in these quotations, that these idols are Dii
gentium, the gods of the Gentiles: and then the prophet David may
satisfie you, that they are divels, who saith Dii gentium dæmonia
sunt,Psal. 96. [Vulg. vers.] The gods of the Gentiles are divels. What a divell was the rood
of grace to be thought, but such a one as before is mentioned and
described, who tooke his name of his courteous and gratious behaviour
towards his worshippers, or rather those that offered/373. unto him? The
idolatrous knaverie wherof being now bewraied, it is among the godlie
reputed a divell rather than a god: and so are diverse others of the
same stampe./
The xx. Chapter.520.
Diverse names of the divell, whereby his nature and disposition is manifested.
T hath also pleased GOD to informe our weake capacities, as it were
by similitudes and examples, or rather by comparisons, to understand
what manner of thing the divell is, by the verie names appropriated
and attributed unto him in the scriptures: wherein sometimes he is
called by one name, sometimes by another, by metaphors according to
his conditions.
aElephasa Job. 40.
Job. 3.
Isai. 27.
is called in Job, Behemoth, which is, Bruta; whereby the greatnes and brutishnes of the divell is
figured. Leviathan is not much different from Elephas; whereby the divels great subtiltie and power is shewed unto us.
bMammonb Matth. 6.
Matt. 4. &c.
Marc. 16.
is the covetous desire of monie, wherewith the divell overcommeth the reprobate.
cDæmonc Jam. 2. signifieth one that is cunning or craftie.
Cacodæmon is perverslie knowing. All those which in ancient times were worshipped as gods, were so called.
dDiabolusd Matth. 4. John. 8. Apoc. 12. is
Calumniator, an accuser, or a slanderer. Sathan is Adversarius, an adversarie, that troubleth and molesteth.
eAbaddone Apoc. 9.
a destroier.
fLegio,f Marc. 5.
Luke. 8. bicause they are manie.
gPrinceg Eph. 2. of the aire.
hPrinceh John. 8. 12. 14. 16. of the world.
iA kingi Job. 41. of the sonnes of pride.
kA roringk 1. Pet. 5. lion.
lAnl John. 8.
homicide or manslear, a lier, and the father of lies. The
mauthorm 1. John. 3. of sinne.
nA spirit.n Acts. 16.
Yea somtimes he is called the spirit of the Lord, as the executioner and minister of his displeasure, &c. Sometimes, the
ospirito Ose. 4.
of fornication, &c. And manie other like epithets or additions are given him for his name. He is also called
pthep Psal. 34.
1. Chr. 21. angell of the Lord.
qTheq Prov. 17. cruell angell. The
rangellr 2. Cor. 12. of sathan. The
sangells Apoc. 9. of hell. The
tgreatt Apoc. 12. dragon, for his pride and force. The
uredu Job. 41. dragon for his blouddines. A
xserpent.x Gen. 3. An
yowle,y Apoc. 12. a
zkite,z Isai. 27.
Isai. 13. 34.
a satyre, a crowe, a pellicane, a hedghog, a griph, a storke, &c./
[x should reach to Isai. 27. and y Mark Isai. 13. 34.]
The xxi. Chapter.521.
That the idols or gods of the Gentiles are divels, their diverse names, and in what affaires their labours and authorities are emploied, wherein also the blind superstition of the heathen people is discovered.
NDPsalm. 96. for so much as the idols of the gentiles are called divels, and are among the unlearned confounded and intermedled with the divels that are named in the scriptures; I thought it convenient here to give you a note of them, to whome the Gentiles gave names, according to the offices unto them assigned. PenatesJuno and Minerva. are the domesticall gods, or rather divels/374. that were said to make men live quietlie within doores. But some thinke these rather to be such, as the Gentiles thought to be set over kingdomes: and that Lares are such as trouble private houses, and are set to oversee crosse waies and cities. Larvæ are said to be spirits that walke onelie by night. Genii are the two angels, which they supposed were appointed to wait upon each man. Manes are the spirits which oppose themselves against men in the waie. Dæmones were feigned gods by poets, as Jupiter, Juno, &c. Virunculi terreiCousening gods or knaves. are such as was Robin good fellowe, that would supplie the office of servants, speciallie of maids; as to make a fier in the morning, sweepe the house, grind mustard and malt, drawe water, &c: these also rumble in houses, drawe latches, go up and downe staiers, &c. Dii genialesTerra, aqua, aer, ignis, sol, & Luna. are the gods that everie man did sacrifice unto at the daie of their birth. Tetrici be they that make folke afraid, and have such ouglie shape, which manie of our divines doo call Subterranei. Cobali are they that followe men, and delight to make them laugh, with tumbling, juggling, and such like toies. Virunculi are dwarfes about three handfulles long, and doo no hurt; but seeme to dig in mineralles, and to be verie busie, and yet doo nothing. Guteli or Trulli522. are spirits (they saie) in the likenes of women, shewing great kind/nesse to all men: & hereof it is that we call light women, truls. Dæmones montani are such as worke in the mineralles, and further the worke of the labourers woonderfullie, who are nothing afraid of them. Hudgin *Hudgin[* Hutgin, Wier.] of Germanie, and Rush of England. is a verie familiar divell, which will doo no bodie hurt, except he receive injurie: but he cannot abide that, nor yet be mocked: he talketh with men freendlie, sometimes visiblie, and sometimes invisiblie. There go as manie tales upon this Hudgin, in some parts of Germanie, as there did in England of Robin good fellowe. But this Hudgin was so called, bicause he alwaies ware a cap or a hood†;[† See note.] and therefore I thinke it was Robin hood. Frier Rush was for all the world such another fellow as this Hudgin, and brought up even in the same schoole; to wit, in a kitchen: in so much as the selfe-same tale is written of the one as of the other, concerning the skullian, which is said to have beene slaine, &c: for the reading whereof I referre you to Frier Rush his storie, or else to John Wierus De præstigiis dæmonum.J. Wier. lib. de præst. dæm. 1. cap. 23.
There were also Familiares dæmones, which we call familiars: such as Socrates and Cæsar were said to have; and such as Feats sold to doctor Burcot. Quintus Sertorius had Diana hir selfe for his familiar; and Numa Pompilius had Aegeria: but neither the one nor the other of all these could be preserved by their familiars from being destroied with untimelie death. Simon Samareus boasted, that he had gotten by conjuration, the soule of a little child that was slaine, to be his familiar, and that he told him all things that were to come, &c. I marvell what privilege soules have, which are departed from the bodie, to know things to come more than the soules within mans bodie. There were spirits, which they called Albæ mulieres, and Albæ Silyllæ, which were verie familiar, and did much harme (they saie) to women with child, and to sucking children. Deumus as a divell is worshipped among the Indians in Calecute, who (as they thinke) hath power given him of God to judge the earth, &c: his image is horriblie pictured in a most ouglie shape. Thevet saith, that a divell/375. in America, called Agnan, beareth swaie in that countrie. In Ginnie Bawdie preests in Ginnie. one Grigrie is accounted the great divell, and keepeth the woods: these have preests called Charoibes, which prophesie, after they have lien by the space of one houre prostrate upon a wench/523. of twelve yeares old, and all that while (saie they) he calleth upon a divell called Hovioulsira, and then commeth foorth and uttereth his prophesie. For the true successe whereof the people praie all the while that he lieth groveling like a lecherous knave. There are a thousand other names, which they saie are attributed unto divels; and such as they take to themselves are more ridiculous than the names that are given by others, which have more leasure to devise them.Looke in the word (Ob) lib. 7. cap. 3. pag. 132, 133. In litle bookes conteining the cousening possessed, at Maidstone, where such a woonder was wrought, as also in other places, you may see a number of counterfeit divels names, and other trish trash.
The xxii. Chapter.
Of the Romanes cheefe gods called Dii selecti, and of other heathen gods, their names and offices.
HERE were among the Romans twentie idolatrous gods, which were called Dii selecti sive electi, chosen gods; whereof twelve were male, and eight female, whose names doo thus followe: Janus, Saturnus, Jupiter, Genius, Mercurius, Apollo, Mars, Vulcanus, Neptunus, Sol, Orcus and *Vibar,[* Liber] which were all hee gods: Tellus, Ceres, Juno, Minerva, Luna, Diana, Venus, and Vesta, were all she gods. No man might appropriate anie of these unto himselfe, but they were left common and indifferent to all men dwelling in one realme, province, or notable citie. These heathen gentiles had also their gods, which served for sundrie purposes; as to raise thunder, they had Statores, Tonantes, Feretrii, and Jupiter Elicius. They had Cantius,A good god and goddesse for women. to whome they praied for wise children, who was more apt for this purpose than Minerva that issued out of Jupiters owne braine. Lucina was to send them that were with child safe deliverie, and in that respect was called the mother of childwives. Opis was called the mother of the babe new borne, whose image women with child hanged upon their girdles before their bellies, and bare it so by/524. the space of nine moneths; and the midwife alwaies touched the child therewith, before she or anie other laied hand thereon.
If the child were well borne, they sacrificed therunto, although the mother miscaried: but if the child were in any part unperfect, or dead, &c: they used to beate the image into powder, or to burne or drowne it. VagianusThe names of certeine heathenish gods, and their peculiar offices. was he that kept their children from crieng, and therefore they did alwaies hang his picture about babes necks: for they thought much crieng in youth portended ill fortune in age. Cuninus, otherwise Cunius, was he that preserved (as they thought) their children from misfortune in the cradell. Ruminus was to keepe their dugs from corruption. Volumnus and his wife Volumna were gods, the one for yoong men, the other for/376. maids that desired marriage: for such as praied devoutlie unto them, should soone be married. Agrestis was the god of the fields, and to him they praied for fertilitie. Bellus was the god of warre & warriers, and so also was Victoria, to whome the greatest temple in Rome was built. Honorius was he that had charge about inkeepers, that they should well intreat pilgrimes. Berecynthia was the mother of all the gods. Aesculanus was to discover their mines of gold and silver, and to him they praied for good successe in that behalfe. Aesculapius was to cure the sicke, whose father was Apollo, and served to keepe weeds out of the corne. Segacia was to make seeds to growe. Flora preserved the vines from frosts and blasts. Sylvanus was to preserve them that walked in gardens. Bacchus was for droonkards, Pavor for cowherds; Meretrix for whores, to whose honour there was a temple built in Rome, in the middest of fortie and foure streets, which were all inhabited with common harlots. Finallie Colatina, *[* alias Ital.]alias Clotina, was goddesse of the stoole, the jakes, and the privie, to whome as to everie of the rest,A verie homelie charge. there was a peculiar temple edified: besides that notable temple called Pantheon, wherein all the gods were placed togither; so as everie man and woman, according to their follies and devotions, might go thither and worship what gods they list./
The xxiii. Chapter.525.
Of diverse gods in diverse countries.
HE Aegyptians were yet more foolish in this behalfe than the Romans (I meane the heathenish Romans that then were, and not the popish Romans that now are, for no nation approcheth neere to these in anie kind of idolatrie.) The Aegyptians worshipped Anubis in the likenesse of a dog, bicause he loved dogs and hunting. Yea they worshipped all living creatures, as namelie of beasts,Beasts, birds, vermine, fishes, herbs and other trumperie worshipped as gods. a bullocke, a dog, & a cat; of flieng fowles, Ibis (which is a bird with a long bill, naturallie devouring up venemous things and noisome serpents) and a sparrowhawke; of fishes they had two gods; to wit, Lepidotus piscis, and Oxyrinchus. The Saitans and Thebans had to their god a sheepe. In the citie Lycopolis they worshipped a woolfe; in Herinopolis, the Cynocephalus; the Leopolitans, a lion; in Lætopolis, a fish in Nilus called Latus. In the citie Cynopolis they worshipped Anubis. At Babylon, besides Memphis, they made an onion their god; the Thebans an eagle; the Mændeseans, a goate; the Persians, a fier called Orimasda; the Arabians, Bacchus, Venus, and Diasaren; the Bœotians, Amphiaraus; the Aphricans, Mopsus; the Scithians, Minerva; the Naucratits, Serapis, which is a serpent; Astartes (being as Cicero writeth the fourth Venus, who was she, as others affirme, whom Salomon worshipped at his concubines request) was the goddesse of the Assyrians. At Noricum, being a part of Bavaria, they worship Tibilenus; the Moores worship Juba; the Macedonians, Gabirus; the Pœnians, Uranius; at Samos Juno was their god; at Paphos, Venus; at Lemnos, Vulcane; at Naxos, Liberus; at/377. Lampsacke, Priapus with the great genitals, who was set up at Hellespont to be adored. In the ile Diomedea, Diomedes; at Delphos, Apollo; at Ephesus, Diana was worshipped. And bicause they would plaie small game ra/ther526. than sit out, they had Acharus Cyrenaicus, to keepe them from flies and flieblowes; Hercules Canopius, to keepe them from fleas; Apollo Parnopeius, to keepe their cheefes from being mouseaten. The GreeksImperiall gods and their assistants. were the first, that I can learne to have assigned to the gods their principall kingdomes and offices: as Jupiter to rule in heaven, Pluto in hell, Neptune in the sea, &c. To these they joined, as assistants, divers commissioners; as to Jupiter, Saturne, Mars, Venus, Mercurie, and Minerva: to Neptune, Nereus, &c. Tutilina was onelie a mediatrix to Jupiter, not to destroie corne with thunder or tempests, before whom they usuallie lighted candels in the temple, to appease the same, according to the popish custome in these daies. But I may not repeate them all by name, for the gods of the gentiles were by good record,The number of gods among the gentiles as Varro and others report, to the number of 30. thousand, and upward. Whereby the reasonable reader may judge their superstitious blindnesse.
The xxiiii. Chapter.
Of popish provinciall gods, a comparison betweene them and heathen gods, of physicall gods, and of what occupation everie popish god is.
OW
if I thought I could make an end in anie reasonable time, I would
begin with our antichristian gods, otherwise called popish idols, which
are as ranke divels as Dii gentium1. Reg. 20.
2. Chr. 32.
1. Chr. 16.
Judg. 3.
2. Chr. 33.
2. Reg. 23, &c. spoken of in the psalmes: or as
Dii montium set foorth & rehearsed in the first booke of the kings;
or as Dii
terrarum or Dii populorum mentioned in the second of
the Chronicles 32. & in the first of the Chronicles 16. or as Dii
terræ in Judges 3. or as Dii filiorum Seir in the second of the
Chronicles 25. or as Dii alieni, which are so often mentioned in the
scriptures.
Surelie, there were in the popish church more of these in number, more in common, more private, more publike, more for lewd purposes, and more for no purpose, than among all the heathen, either heretofore, or at this present time: for I dare undertake,/527. that for everie heathen idoll I might produce twentie out of the popish church.Popish gods of nations. For there were proper idols of everie nation: as S. George on horssebacke for England (excepting whome there is said to be no more horssemen in heaven save onelie saint Martine) S. Andrew for Burgundie and Scotland, S. Michael for France, S. James for Spaine, S. Patrike for Ireland, S. Davie for Wales, S. Peter for Rome, and some part of Italie. Had not everie citie in all the popes dominions his severall patrone? As Paule for London, Denis for Paris, Ambrose for Millen, Loven for Gaunt, Romball for Mackline, S. Marks lion for Venice, the three magician kings for Cullen,*[* = Cologne] and so of other./378. Yea, had they not for everie small towne,Parish gods or popish idols and everie village and parish,† [† . in text] (the names wherof I am not at leisure to repeat) a severall idoll? As S. Sepulchre, for one; S. Bride, for another; S. All halowes, All saints, and our Ladie for all at once: which I thought meeter to rehearse, than a bedroll‡[‡ = bead—] of such a number as are in that predicament. Had they not hee idols and shee idols, some for men, some for women, some for beasts, and some for fowles, &c? Doo you not thinke that S. Martine might be opposed to Bacchus? If S. Martine be too weake we have S. Urbane, S. Clement, and manie other to assist him. Was Venus and Meretrix an advocate for whoores among the Gentiles? Behold, there were in the Romish church to encounter with them, S. Aphra, S. Aphrodite, and S. Maudline. But insomuch as long Meg was as verie a whoore as the best of them, she had wrong that she was not also canonized, and put in as good credit as they: for she was a gentlewoman borne; whereunto the pope hath great respect in canonizing of his saints. For (as I have said) he canonizeth the rich for saints, and burneth the poore for witches. But I doubt not, Magdalen, and manie other godlie women are verie saints in heaven, and should have beene so, though the pope had never canonized them: but he dooth them wrong, to make them the patronesses of harlots and strong strumpets.
Was there such a traitor among all the heathen idols,See the golden Legend for the life of S. Bridget. as S. Thomas Becket? Or such a whoore as S. Bridget? I warrant you S. Hugh was as good a huntesman as Anubis. Was Vulcane the protector of the heathen smithes? Yea forsooth, and S. Euloge was patrone for ours. Our painters had Luke, our weavers/528. had Steven,He saints & shee saincts of the old stamp with their peculiar vertues touching the curing of diseases. our millers had Arnold, our tailors had Goodman, our sowters had Crispine, our potters had S. Gore with a divell on his shoulder and a pot in his hand. Was there a better horseleech among the gods of the Gentiles than S. Loy? Or a better sowgelder than S. Anthonie? Or a better toothdrawer than S. Apolline? I beleeve that Apollo Parnopeius was no better a ratcatcher than S. Gertrude, who hath the popes patent and commendation therefore. The Thebans had not a better shepherd than S. Wendeline, nor a better gissard to keepe their geese than Gallus. But for physicke and surgerie, our idols exceeded them all. For S. John, and S. Valentine excelled at the falling evill, S. Roch was good at the plague, S. Petronill at the ague. As for S. Margaret, she passed Lucina for a midwife, and yet was but a maid: in which respect S. Marpurge is joined with hir in commission.
For mad men, and such as are possessed with divels, S. Romane was excellent, & frier Ruffine was also pretilie skilfull in that art. For botches and biles, Cosmus and Damian; S. Clare for the eies, S. Apolline for teeth, S. Job for the *pox.* For the Frēch pox or the cōmon kind of pox, or both? This would be knowne. And for sore brests S. Agatha was as good as Ruminus. Whosoever served Servatius well, should be sure to loose nothing: if Servatius failed in his office, S. Vinden could supplie the matter with his cunning; for he could cause all things that were lost to be restored againe. But here laie a strawe for a while, and I will shew you the names of some, which exceed these verie far, and might have beene canonized for archsaints; all the other saints or idols being in comparison of them but bunglers, and bench-whistlers. And with your leave, when all/379. other saints had given over the matter, and the saints utterlie forsaken of their servitors, they repaired to these that I shall name unto you, with the good consent of the pope, who is the fautor, or rather the patrone of all the saints, divels, and idols living or dead, and of all the gods save one. And whereas none other saint could cure above one disease, in so much as it was idolatrie, follie I should have said, to go to Job for anie other maladie than the pox; nothing commeth amisse to these. For they are good at anie thing, and never a-whit nice of their cunning: yea greater matters are said to be in one of their powers, than is in all the other saints. And these are they: S. mo/ther529. Bungie, S. mother Paine, S. Feats,New saints. S. mother Still, S. mother Dutton, S. Kytrell, S. Ursula Kempe, S. mother Newman, S. doctor Heron, S. Rosimund a good old father, & diverse more that deserve to be registred in the popes kalendar, or rather the divels rubrike.
The xxv. Chapter.
A comparison betweene the heathen and papists, touching their excuses for idolatrie.
ND bicause I know, that the papists will saie, that their idols are saints, and no such divels as the gods of the Gentiles were: you may tell them, that not onelie their saints, but the verie images of them were called Divi.Divos vocant Grammatici eos qui ex hominibus dii facti sunt. Which though it signifie gods, and so by consequence idols or feends: yet put but an (ll) thereunto, and it is Divill in English. But they will saie also that I doo them wrong to gibe at them; bicause they were holie men and holie women. I grant some of them were so, and further from allowance of the popish idolatrie emploied upon them, than greeved with the derision used against that abuse. Yea even as silver and gold are made idols unto them that love them too well, and seeke too much for them: so are these holie men and women made idols by them that worship them, and attribute unto them such honor, as to God onelie apperteineth.
The heathen gods were for the most part good men, and profitable members to the commonwealth wherein they lived, and deserved fame, &c: in which respect they made gods of them when they were dead; as they made divels of such emperors and philosophers as they hated, or as had deserved ill among them. And is it not even so, and woorsse, in the commonwealth and church of poperie? Dooth not the pope excommunicate, cursse, and condemne for heretikes, and drive to the bottomlesse pit of hell, proclaming to be verie divels, all those that either write, speake or thinke contrarie to his idolatrous doctrine? Cicero, when he de/rided530. the heathen gods, Cic. de natur. deorum.and inveied against them that yeelded such servile honor unto them, knew the persons, unto whom such abuse was committed, had well deserved as civill citizens; and that good fame was due unto them, and not divine estimation. Yea the infidels that honored those gods, as hoping to receive benefits for their devotion emploied that waie, knew and conceived that the statues and images, before whome with such reverence/380. they powred foorth their praiers, were stockes and stones, and onelie pictures of those persons whome they resembled: yea they also knew, that the parties themselves were creatures, and could not doo so much as the The papists see a moth in the eie of others, but no beame in their owne.papists and witchmongers thinke the Roode of grace, or mother Bungie could doo. And yet the papists can see the abuse of the Gentils, and may not heare of their owne idolatrie more grosse and damnable than the others.
The xxvi. Chapter.
The conceipt of the heathen and the papists all one in idolatrie, of the councell of Trent, a notable storie of a hangman arraigned after he was dead and buried, &c.
UT papists perchance will denie, that they attribute so much to these idols as I report; or that they thinke it so meritorious to praie to the images of saints as is supposed, affirming that they worship God, and the saints themselves, under the formes of images. Which was also the conceipt of the heathen, and their excuse in this behalfe; whose eiesight and insight herein reached as farre as the papisticall distinctions published by popes and their councels. Neither doo anie of them admit so grosse idolatrie, as the councell of TrentThe idolatrous councell of Trent. hath doone, who alloweth that worship to the Rood that is due to Jesus Christ himselfe, and so likewise of other images of saints. I thought it not impertinent therfore in this place to insert an example taken out of the Rosarie of our Ladie, in which booke doo remaine (besides this) ninetie and eight examples to this effect: which are of such authoritie in/531. the church of Rome, that all scripture must give place unto them. And these are either read there as their speciall homilies, or preached by their cheefe doctors. And this is the sermon for this daie verbatim translated out of the said Rosarie, a booke much esteemed and reverenced among papists.
Exempl. 4.A certeine hangman passing by the image of our Ladie, saluted hir, commending himselfe to hir protection. Afterwards, while he praied before hir, he was called awaie to hang an offendor: but his enimies intercepted him, and slew him by the waie. And lo a certeine holie preest, which nightlie walked about everie church in the citie, rose up that night, and was going to his ladie, I should saie to our ladie church. And in the churchyard he saw a great manie dead men, and some of them he knew, of whome he asked what the matter was, &c. Who answered, that the hangman was slaine, and the divell challenged his soule, the which our ladie said was hirs: and the judge was even at hand comming thither to heare the cause, & therefore (said they) we are now come togither. The preest thought he would be at the hearing hereof, and hid himselfeBut our ladie spied him well enough: as you shal read. behind a tree; and anon he saw the judiciall seat readie prepared and furnished, where the judge, to wit Jesus Christ, sate, who tooke up his mother unto him. Soone after the divels brought in the hangman pinnioned, and prooved by good evidence, that his soule belonged to them. On the/381. other side, our ladie pleaded for the hangman, prooving that he, at the houre of death, commended his soule to hir. The judge hearing the matter so well debated on either side, but willing to obeie (for these are his words) his mothers desire, and loath to doo the divels anie wrong, gave sentence, that the hangmans soule should returne to his bodie, untill he had made sufficient satisfaction; ordeining that the pope should set foorth a publike forme of praier for the hangmans soule. It was demanded, who should doo the arrand to the popes holines? Marie quoth our ladie, that shall yonder preest that lurketh behind the tree.The preests arse made buttons. The preest being called foorth, and injoined to make relation hereof, and to desire the pope to take the paines to doo according to this decree, asked by what token he should be directed. Then was delivered unto him a rose of such beautie, as when the pope saw it, he knew his message was true. And so, if they doo not well, I praie God we may./
The xxvii. Chapter.532.
A confutation of the fable of the hangman, of manie other feined and ridiculous tales and apparitions, with a reproofe thereof.
Y the tale above mentioned you see what it is to worship the image of our ladie.Our B. ladies favor. For though we kneele to God himselfe, and make never so humble petitions unto him, without faith and repentance, it shall doo us no pleasure at all. Yet this hangman had great freendship shewed him for one point of courtesie used to our ladie, having not one dramme of faith, repentance, nor yet of honestie in him. Neverthelesse, so credulous is the nature of man, as to beleeve this and such like fables: yea, to discredit such stuffe, is thought among the papists flat heresie. And though we that are protestants will not beleeve these toies, being so apparentlie popish: yet we credit and report other appearances, and assuming of bodies by soules and spirits; though they be as prophane, absurd, and impious as the other. We are sure the holie maide of Kents vision was a verie cousenage: but we can credit, imprint, and publish for a true possession or historie, the knaverie used by Greg. 4. dialog. cap. 51. Alexand lib. 5. cap. 23. & lib. 2. cap. 9. &c.a cousening varlot at Maidstone;* [* p. 132.] and manie other such as that was. We thinke soules and spirits may come out of heaven or hell, and assume bodies, beleeving manie absurd tales told by the schoolemen and Romish doctors to that effect: but we discredit all the stories that they, and as grave menGreg. lib. 4. dialog. ca. 40. idem cap. 55, and in other places elsewhere innumerable. as they are, tell us upon their knowledge and credit, of soules condemned to purgatorie, wandering for succour and release by trentals and masses said by a popish preest, &c: and yet they in probabilitie are equall, and in number farre exceed the other.
Micha. And. thes. 151.We thinke that to be a lie, which is written, or rather fathered upon
Luther; to wit, that he knew the divell, and was verie conversant
with him, and had eaten manie bushels of salt and made jollie good
cheere with him; and that he was confuted in a/533. disputation with a
reall divell/382. about the abolishing of private masse. Neither doo we
beleeve this report, that the divell in the likenes of a tall man,
was present at a sermon openlie made by Carolostadius;Alex. ab Alexand. lib. 4. genealog. dierum. cap. 19.
Plutarch. oratione ad Apollonium.
Item. Basiliens. in epist.
Platina de vitis pontificum.
Nauclerus. 2 generat. 35. and from
this sermon went to his house, and told his sonne that he would fetch
him awaie after a daie or twaine: as the papists saie he did in deed,
although they lie in everie point thereof most maliciouslie. But we can
beleeve Platina and others, when they tell us of the appearances of
pope Benedict the eight, and also the ninth; how the one rode upon a
blacke horsse in the wildernesse, requiring a bishop (as I remember)
whome he met, that he would distribute certeine monie for him, which he
had purloined of that which was given in almes to the poore, &c: and
how the other was seene a hundred yeares after the divell had killed
him in a wood, of an heremite, in a beares skinne, and an asses head on
his shoulders, &c: himselfe saieng that he appeared in such sort as he
lived. And diverse such stuffe rehearseth Platina.
Now bicause S. AmbroseAmbr. ser. 90 de passione Agn.
Euseb. lib. eccles. hist. 5.
Niceph. lib. 5 cap. 7. writeth, that S. Anne appeared to
Constance the daughter of Constantine, and to hir parents watching
at hir sepulchre: and bicause Eusebius and Nicephorus saie,
that the Pontamian virgine, Origins disciple, appeared to S.
Basil, and put a crowne upon his head, in token of the glorie of
his martyrdome, which should shortlie followe: and bicause HieromeHieronym. in vita Pau.
Theodor. lib. hist. 5. ca. 24.
Athan. in vita Antho.
writeth of Paules appearance; and Theodoret, of S. John the
Baptist; and Athanasius, of Ammons, &c: manie doo beleeve the
same stories and miraculous appearances to be true. But few protestants
will give credit unto such shamefull fables, or anie like them, when
they find them written in the Legendarie, Festivall, Rosaries of our
Ladie, or anie other such popish authors. Whereby I gather, that if the
protestant beleeve some few lies, the papists beleeve a great number.
This I write, to shew the imperfection of man, how attentive our eares
are to hearken to tales. And though herein consist no great point
of faith or infidelitie; yet let us that professe the gospell take
warning of papists, not to be carried awaie with everie vaine blast of
doctrine: but let us cast awaie these prophane and old wives fables.
And
although this matter have passed so long with generall credit and
authoritie: yet manie *grave* Melancth. in Calendar. Manlii. 23. April.
authors have condemned/534. long since all
those vaine visions and apparitions, except such as have beene shewed
by God, his sonne, and his angels. Athanasius saith, that soules
once loosed from their bodies,Marbach. lib. de miracul. adversus Ins. have no more societie with mortall men.
Augustine saith, that if soules could walke and visit their freends,
&c: or admonish them in sleepe, or otherwise, his mother that followed
Johannes Rivius de veter. superstit.
Athan. lib. 99. quæ. 11.
August. de cura pro mortu. ca. 13.
Luk. 16.
him by land and by sea would shew hir selfe to him, and reveale hir
knowledge, or give him warning, &c. But most true it is that is written
in the gospell; We have Moses and the prophets, who are to be
hearkened unto, and not the dead./
The xxviii. Chapter.383.
A confutation of Johannes Laurentius, and of manie others, mainteining these fained and ridiculous tales and apparitions, and what driveth them awaie: of Moses and Helias appearance in mount Thabor.
URTHERMORE,
to prosecute this matter in more words; if I saie that
these apparitions of soules are but knaveries and cousenages; they
object that Moses and HeliasMatth 17.
Luke. 9. appeared in mount Thabor, and talked
with Christ, in the presence of the principall apostles: yea, and that
God appearedJohan. Laur. lib. de natur. dæmon. in the bush, &c. As though spirits and soules could doo
whatsoever it pleaseth the Lord to doo, or appoint to be doone for his
owne glorie, or for the manifestation of his sonne miraculouslie. And
therefore I thought good to give you a taste of the witchmongers absurd
opinions in this behalfe.
Mich. Andr. thes. 222, &c And first you shall understand, that they hold, that all the soules in heaven may come downe and appeare to us when they list, and assume anie bodie saving their owne: otherwise (saie they) such soules should not be perfectlie happie.Idem thes. 235. &. 136. They saie that you may know the good soules from the bad verie easilie. For a damned soule hath a verie heavie and sowre looke; but a saints soule hath a cheerefull and a merrie countenance: these also are white/535. and shining, the other cole blacke. And these damned soules also maie come up out of hell at their pleasure; although AbrahamIdem thes. 226. made DivesTh. Aq. 1. pa. quæ. 89. ar. 8. beleeve the contrarie. They affirme that damned soules walke oftenest: next unto them the soules of purgatorie; and most seldome the soules of saints. Also they saie that in the old lawe soules did appeare seldome; and after doomes daieGregor. in dial. 4. they shall never be seene more: in the time of grace they shall be most frequent. The walking of these soules (saith Michael Andr.)Mich. And. thes. 313. 316. 317. is a most excellent argument for the proofe of purgatorie: for (saith he) those soules have testified that which the popes have affirmed in that behalfe; to wit, that there is not onelie such a place of punishment, but that they are released from thence by masses, and such other satisfactorie works; whereby the goodnes of the masse is also ratified and confirmed.
Idem thes. 346.These heavenlie or purgatorie soules (saie they) appeare most commonlie
to them that are borne upon ember daies, and they also walke most
usuallieLeo. serm. de jejuniis 10. mens.
Gelas. in epistola ad episc. on those ember daies: bicause we are in best state at that
time to praie for the one, and to keepe companie with the other.
Also they saie, that soules appeare oftenest by night; bicause men
may then be at best leasure,Mich. Andr. thes. 345. and most quiet. Also they never appeare
to the whole multitude, seldome to a few, and most commonlie to one
alone: for so one may tell a lie without controlment.Greg.
dial. 4. cap. 1. 12. 14.
Mich. And. thes. 347. Also they are
oftenest seene by them that are readie to die: as Trasilla sawe pope
Fœlix; Ursine, Peter and Paule; Galla Romana, S. Peter;
and as Musa the maid sawe our Ladie: which are the most certeine
appearances, credited and allowed in the church of Rome:Greg.
dial. 4. cap. 11.
Mich. And. thes. 347. also they
may be seene of some, and of some other in that presence not seene/384.
at all; as Ursine sawe Peter and Paule, and yet manie at that
instant being present could not see anie such sight, but thought it
a lie: as I doo. Michael AndræasMich. And. thes. 341.
Ide. thes. 388. confesseth, that papists see more
visions than protestants: he saith also, that a good soule can take
none other shape than of a man; marie a damned soule may and dooth
take the shape of a blacke moore, or of a beast, or of a serpent, or
speciallie of an heretike. The christian signesIde. thes. 411.
Mal. malef. J. Bod. &c.
Mich. And. these. 412. that drive awaie these
evill soules, are the crosse, the name of Jesus, and the relikes of
saints: in the number whereof are holiwater, holie bread, Agnus Dei,
&c. For Andrew saith, that notwithstanding
Julianus was/536. an Apostata, and a betraier of christian religion: yet
at an extremitie, with the onelie signe of the crosse,Idem. thes. 414. he drave
awaie from him manie such evill spirits; whereby
also (he saith) the greatest diseases and
sicknesses are cured, and the
sorest dangers
avoided.
The xxix. Chapter.
A confutation of assuming of bodies, and of the serpent that seduced Eve.
HEY
that contend so earnestlie for the divels assuming of bodies
and visible shapes, doo thinke they have a great advantage by the
words uttered in the third of Genesis,Gen 3. 14. 15. where they saie, the divell
entered into a serpent or snake: and that by the cursse it appeareth,
that the whole displeasure of God lighted upon the poore snake onlie.
How those words are to be considered may appeare, in that it is of
purpose so spoken, as our weake capacities may thereby best conceive
the substance, tenor, and true meaning of the word, which is there set
downe in the manner of a tragedie, in such humane and sensible forme,
as woonderfullie informeth our understanding; though it seeme contrarie
to the spirituall course of spirits and divels, and also to the nature
and divinitie of God himselfe; who is infinite, and whome no man ever
sawe with corporall eies, and lived. And doubtles, if the serpent there
had not beene taken absolutelie, nor metaphoricallie for the divell,
the Holie-ghost would have informed us thereof in some part of that
storie. But to affirme it sometimes to be a divell, and sometimes a
snake; whereas there is no such distinction to be found or seene in the
text, is an invention and a fetch (me thinks) beyond the compasse of
all divinitie. Gen. 3. 1.
1. Cor. 11. 3.
Certeinlie the serpent was he that seduced Eve: now
whether it were the divell, or a snake; let anie wise man (or rather
let the word of God) judge. Doubtles the scripture in manie places
expoundeth it to be the divell. And I have (I am sure) one wiseman on
my side/537. for the interpretation hereof,
namelie Salomon;Sap. 2, 24. who saith,
Through envie*[* = hatred] of the divell came death into the world: referring
that to the divell, which Moses in the letter did to the serpent. But
a better expositor hereof needeth not, than the text it selfe, even in
the same place, where it is written; I will put enmitie betweene thee
and the woman, and betweene thy seed and hir seed: he shall breake
thy head, and thou shalt bruse his heele. What christian knoweth not,
that in these words the mysterie of/385. our redemption is comprised and
promised? Wherein is not meant (as manie suppose) that the common seed
of woman shall tread upon a snakes head, and so breake it in peeces,
&c: but that speciall seed, which is Christ, should be borne of a
woman, to the utter overthrow of sathan, and to the
redemption of
mankind, whose heele or flesh in his members the divell should bruse
and assault, with continuall attempts, and carnall provocations, &c.
The xxx. Chapter.
The objection concerning the divels assuming of the serpents bodie answered.
HIS
word Serpent in holie scripture is taken for the divell:Gen. 3, 1. The
serpent was more subtill than all the beasts of the feeld. It likewise
signifieth such as be evill speakers, such as have slandering toongs,
also heretiks, &c: They have sharpned their toongs like serpents.Psal. 139, 4. It
dooth likewise betoken the death and sacrifice of Christ: As Moses
Num. 8. & 9.
John. 3, 14.
lifted up the serpent in the wildernesse, so must the sonne of man be
lifted up upon the crosse. Moreover, it is taken for wicked men: O yee
serpents and generation of vipers.Matt. 23, 33. Thereby also is signified as well
wise as a subtile man: and in that sense did Christ himselfe use it;
saieng, Be ye wise as serpents, &c.Matt. 10, 16. So that by this breefe collection
you see, that the word serpent, as it is equivocall, so likewise it
is sometimes taken in the good and sometimes in the evill part. But
where it is said, that the serpent was father of lies, author of death,
and the worker of deceipt: me/538. thinks it is a ridiculous opinion to
hold, that thereby a snake is meant; which must be, if the letter be
preferred before the allegorie. Trulie CalvinesJ.
Cal. in Genes. cap. 3. 1. opinion is to be
liked and reverenced, and his example to be embraced and followed, in
that he offereth to subscribe to them that hold, that the Holie-ghost
in that place did of purpose use obscure figures, that the cleare
light thereof might be deferred, till Christs comming.Idem ibid. He saith also
with like commendation (speaking hereof, and writing upon this place)
that Moses doth accommodate and fitten for the understanding of
the common people, in a rude and grosse stile, those things which he
there delivereth; forbearing once to rehearse the name of sathan. And
further he saith, that this order may not be thought of MosesIdem ibid. his
owne devise; but to be taught him by the spirit of God: for such was
(saith he)Idem ibid. in those daies the childish age of the church, which was
unable to receive higher or profounder doctrine. Finallie, he saith
even hereupon, that the Lord hath supplied, with the secret light of
his spirit, whatsoever wanted in plainenes and clearenes of externall
words.
If it be said, according to experience, that certeine other beasts are
farre more subtill than the serpent: they answer, that it is not absurd
to confesse, that the same gift was taken awaie from him, by God,
bicause he brought destruction to mankind. Which is more (me thinkes)
than need be granted in that behalfe.Matt. 10, 16. For Christ saith not; Be yee wise
as serpents/386. were before their transgression: but, Be wise as serpents
are. I would learne what impietie, absurditie, or offense it is to
hold, that Moses, under the person of the poisoning serpent or snake,
describeth the divell that poisoned Eve with his deceiptfull words,
and venomous assault.Isai. 30, 6.
Matth 3. 12. 13.
Luk.
3, &c.
Gen. 3. Whence commeth it else, that the divell is called
so often, The viper, The serpent, &c: and that his children are called
the generation of vipers; but upon this first description of the divell
made by Moses? For I thinke none so grosse, as to suppose, that the
wicked are the children of snakes, according to the letter: no more
than we are to thinke and gather, that God keepeth a booke of life,
written with penne and inke upon paper; as citizens record their free
men./
The xxxi. Chapter.539.
Of the cursse rehearsed Gen. 3. and that place rightlie expounded, John Calvines opinion of the divell.
HE cursse rehearsed by God in that place, whereby witchmongers labour so busilie to proove that the divell entered into the bodie of a snake, and by consequence can take the bodie of anie other creature at his pleasure, &c: reacheth (I thinke) further into the divels matters, than we can comprehend, or is needfull for us to know, that understand not the waies of the divels creeping, and is farre unlikelie to extend to plague the generation of snakes: as though they had beene made with legs before that time, and through this cursse were deprived of that benefit. And yet, if the divell should have entred into the snake, in maner and forme as they suppose; I cannot see in what degree of sinne the poore snake should be so guiltie, as that God, who is the most righteous judge, might be offended with him. But although I abhorre that lewd interpretation of the familie of love,Familie of love. and such other heretikes, as would reduce the whole Bible into allegories: yet (me thinkes) the creeping there is rather metaphoricallie or significativelie spoken, than literallie; even by that figure, which is there prosecuted to the end. Wherein the divell is resembled to an odious creature, who as he creepeth upon us to annoie our bodies; so doth the divell there creepe into the conscience of Eve, to abuse and deceive hir: whose seed nevertheles shall tread downe and dissolve his power and malice. And through him, all good christians (as CalvineJ. Cal. lib. instit. 1. cap. 14. sect. 18. saith) obteine power to doo the like. For we may not imagine such a materiall tragedie, as there is described, for the ease of our feeble and weake capacities.
For whensoever we find in the scriptures, that the divell is called god, the prince of the world, a strong armed man, to whome is given the power of the aier, a roring lion, a serpent, &c: the Holie-ghost mooved us thereby, to beware of the most subtill, strong and mightie enimie, and to make prepara/tion,540. and arme our selves with faith against so terrible an adversarie. And this is the opinion and counsell of Calvine,J. Cal. li. inst. 1. cap. 14. sect. 13. that we seeing our owne weakenes, & his force manifested in such termes, may beware of/387. the divell, and may flie to God for spirituall aid and comfort. And as for his corporall assaults, or his attempts upon our bodies, his nightwalkings, his visible appearings, his dansing with witches, &c: we are neither warned in the scriptures of them, nor willed by God or his prophets to flie them; neither is there anie mention made of them in the scriptures. And therefore thinke I those witchmongers and absurd writers to be as grosse on the one side, as the Sadduces are impious and fond on the other; which saie, that spirits and divels are onlie motions and affections, and that angels are but tokens of Gods power. I for my part confesse with Augustine,Aug. de cura pro mort. &c. that these matters are above my reach and capacitie: and yet so farre as Gods word teacheth me, I will not sticke to saie, that they are living creatures, ordeined to serve the Lord in their vocation. And although they abode not in their first estate, yet that they are the Lords ministers, and executioners of his wrath, to trie and tempt in this world, and to punish the reprobate in hell fier in the world to come.
The xxxii. Chapter.
Mine owne opinion and resolution of the nature of spirits, and of the divell, with his properties.
UT
P. Mart. in loc. com. 9. sect. 14.to
use few words in a long matter, and plaine termes in a doubtfull
case, this is mine opinion concerning this present argument. First,
that divels are spirits, and no bodies. For (as Peter Martyr saith)
spirits and bodies are by antithesis opposed one to another: so as
a bodie is no spirit,
nor a spirit a bodie. And that the divell,
whether he be manie or one (for by the waie you shall understand, that
he is so spoken of in the scriptures, as though there were
abuta 1. Sam. 22.
Luk. 8.
John. 8.
Eph. 6.
2. Tim. 2.
1. Pet. 5.
one, and sometimes as though bone/541.
b Coloss. 1, verse. 16.
1. Cor. 10.
Matth. 8, &, 10.
Luke. 4.
were manie legions, the sense whereof I have alreadie declared according to Calvins opinion, he is
a creature made by God, and that for vengeance, as it is
cwrittenc Sap. 1.
Apocal. 4.
in Eccl. 39. verse. 28: and of himselfe naught, though emploied
by God to necessarie and good purposes. For in places, where it is written, that
dalld 1. Tim. 4, 4
the creatures of God are good; and againe, when God, in the creation of the world,
esawee Gen. 1.
all that he had made was good: the divell is not comprehended within those words of
commendation. For it is written that he was a
fmurthererf Gen. 8. 44.
from the beginning, and abode not in the truth, bicause there is no truth in
him; but when he speaketh a lie, he speaketh of his owne, as being
a lier, and the father of lies, and (as John saith)1. Joh. 3. 8.
Isai. 54. 16. a sinner from
the beginning. Neither was his creation (so farre as I can find) in
that weeke that God made man, and those other creatures mentioned in
Genesis the first; and yet God created him purposelie to destroie.
I take his substance to be such as no man can by learning define, nor
by wisedome search out. M. DeeringEdw. Deering,
in his read. upon the Hebr. 1. reading the 6. saith, that Paule himselfe,
reckoning up principalities, powers, &c: addeth, Everie name that is
named in this world, or in the world to come. A cleere sentence (saith
he) of Paules modestie, in confessing a holie ignorance of the state/388.
of angels: which name is also given to divels in other places of the
scripture. His essence also and his forme is so proper and peculiar
(in mine opinion) unto himselfe, as he himselfe cannot alter it, but
must needs be content therewith, as with that which God hath ordeined
for him,Eph. 6, 12.
Col. 2, 16.
Matth. 25. and assigned unto him, as peculiarlie as he hath given to us
our substance without power to alter the same at our pleasures. For we
find not that a spirit can make a bodie, more than a bodie can make a
spirit: the spirit of God excepted, which is omnipotent. Nevertheles,
I learne that their nature is prone to all mischeefe: for as the verie
signification of an enimie and an accuser is wrapped up in Sathan
and Diabolus;1. Pet. 5. so dooth Christ himselfe declare him to be in the
thirteenth of Matthew.Idem ibid. And therefore he brooketh well his name: for
he lieth dailie in wait, not onelie to corrupt, but also to destroie
mankind;Matt. 25. 41. being (I saie) the verie tormentor appointed by God to afflict
the wicked in this world with wicked temptations, and in the world
to come with hell fier. But I may not here forget how M. Mal.Mal.
malef. par. 1. quæ. 5. and
the residue of that crew doo ex/pound542. this word Diabolus: for Dia
(saie they) is Duo, and Bolus is Morsellus;The
etymon of the word Diabolus. whereby they gather
that the divell eateth up a man both bodie and soule at two morselles.
Whereas in truth the wicked may be said to eate up and swallowe downe
the divell, rather than the divell to eate up them; though it may well
be said by a figure, that the divell like a roring lion seeketh whome
he may devoure: which is ment of the soule and spirituall devouring, as
verie novices in religion may judge.