Part 4 (1/2)
30. cap. 2. Nicephorus lib. 5. sub finem._]
[Footnote q: +entelecheia+]
And this hee doth of set purpose, that so his sophisticall & doubtfull words might be the lesse perceiued.
Neither can this seeme strange to any, that the Diuell should speake, who brought a voyce from Trees to salute[r] _Apollonius_, and inspired that talkatiue Oke in _Dodona_, famous for the Oracles vttered there in Heroicall verse, to the Grecians, and to euery nation in his owne language, Chaldeans, Egyptians, Armenians, and other people who were led by him, and depended vpon his resolution.
[Footnote r: _Philostratus de vita Apollonius lib. 6. cap. 13._]
And thus the [s]Image of _Memnon_, when the Sunne did s.h.i.+ne vpon it, and his beames touched the lips thereof, (which was at the arising in the East) speake vnto them who were present.
[Footnote s: _Sophocles in Trachinijs vocat +drun poluglosson+, quia ut eius Scholiastes interpretatur +etoi polla manteuomenos, kai dia touto polla phthengomenos, e tes diaphorais dialektais chresmodeses kai kata ten hekasta ton manteuomenon glossan.+ Et hinc Argo Lycophron in Alexandra sua +laletrin kissan+ nominat quae ex Didones quercu malum habuisse traditur quae aliqoties locuta est vt apud Apollonium Argonautic+o+n quarto ideo & +eulalon Argos+ Orpheus appelat, vide plura apud Strabonem lib. 17. & eius de hoc sono iudicium perpende. Pausanias in descriptione decem regionum veteris Graeciae, libro primo in Atticis. Iuuenalis Satyro 15.
Psellus de Daemonum natura. Tacitus libro secundo Annalium._]
And considering, as hath beene mentioned before, that there pa.s.seth betweene the Witch and her Diuell, a compact, as with a Maister and a Seruant, it must therefore consist vppon prescript tearmes of commaunding, and obeying; and then of necessity is required a conuersing together; and conference whereby the same couenant may be ratified.
_The sixt Proposition._
G.o.d giueth, both the diuell, and his seruants the witches, power sometimes to trouble his owne children; so [a]Christ our blessed Sauiour, was by Sathan carryed from place to place, _Math. 4. 5_.
_Iob_[b] in strange manner afflicted, and his children slaine, through his power, whom none can conceiue but were G.o.ds seruants, religiously brought vp in his feare: and their father hath an honourable testimonie from the mouth of G.o.d himselfe, _Iob 1. ver. 8_. _Dauid_, a man according to G.o.ds owne heart, _Acts 13. 22._ is by Sathan stirred vp to number the people, _1. Chron. 21. 1._ and that incuriosity and the pride of his heart, onelie to know the mult.i.tude of his subiects, _2. Sam.
24. 2._
[Footnote a: _Iaquerius in flagello hereticorum fascinariorum, cap. 19 & 20._]
[Footnote b: _Binfeldius de confessionibus maleficorum._]
Whereas the Law appoynteth another end, _Exod. 30. 12._ which hee had [c]now forgotten, the maintenance of the Ministerie and wors.h.i.+ppe of G.o.d. And a daughter of _Abraham_ is bound of the diuell eighteene whole yeeres, had a spirit of Infirmity, was bowed together, and could in no wise lift vp herselfe, _Lu. 13. 11.16._ a grieuous calamity in respect of the author, the continuance, and the effect. But to handle this poynt a little more distinctly; It shall not be amisse to open first some reasons, why G.o.d doth giue this power to the diuel ouer the righteous his children sometimes, as also vpon the wicked and disobedient to his will: And in the second place, why Witches haue the like leaue graunted vnto them. Therefore for his children.
[Footnote c: _Iosephus +archaiologias+ lib. 7. sectione siue capite iuxta Graecam editionem 10._]
The first reason of his permission is his inscrutable[d] wisedome, who out of euill bringeth good; so _Paul_ had a minister of Sathan to buffet him, to keepe him in humility, that hee might not waxe proude and high-minded, in regard of those great mysteries which were reuealed when hee was taken into the third heauen, _2. Corint. 12. 4_. Thus his tentation was a medicine preseruatiue preuenting the disease of his soule, which otherwise hee might haue falne into, [e]for both himselfe, and the rest of the Apostles, though they were chosen vessells, yet were they also fraile and brittle, wandring yet in the flesh vpon earth, not triumphing securely in heauen.
[Footnote d: _Zanchius de operibus creationis, part. 1. lib. 4.
cap. 13. apud quem etiam plura inuenies. Tertul. de fuga in persecutione has causas ponit permissionis diuinae, aut ex causa probationis conceditur diabolo vis tentationis prouocato, vel prouocanti, aut ex causa reprobationis traditur ei peccator aut ex causa cohibitionis, vt Apostolus refert sibi datum angelum Satanae._]
[Footnote e: _Beda in collectaneis ex Augustino ad Epistolas Pauli._]
Second, It is[f] proceeding from his mercy and goodnes, for the trial of faith, obedience and constancy in such as belong to G.o.d: whereof there is an excellent patterne, and vnparaleld in _Iob 1. 13.14._ _&c._ for by this triall is made a proofe to examine whether wee doe continue firme vpon our square, and vnshaken, or no; and be not remoued, eyther by the [g]seeming wonders of the diuell, or of his seruants and a.s.sociats. And therefore the Apostle p.r.o.nounceth him blessed, who endureth temptation, for when hee is tryed hee shall receiue the crowne of life, which the Lord hath promised to them that loue him, _Iames 1. 12._ for he is faithfull, and wil not suffer vs to be tempted aboue that we are able, but with the temptation also make a way to escape, &c. _1. Cor. 10. 13_.
[Footnote f: _Iaquerius in flagello hereticarum fascinariorum, cap. 20._]
[Footnote g: _Ceolcenus_ +dokimazetai he hemetera orthodoxos pistis ei hedraia esti kai page prosmenousa to kurio, kai me huposuromene hupo tou echthrou, dia ton phantasiodon teraton kai satanikon ergon, ton prattomenon hupo ton doulon kai hupereton kakias.+]
Third, Wee are admonished alwayes to stand in a readines, and be armed for to fight, prepared to withstand the diuell, knowing that G.o.d doth oftentimes giue him leaue to a.s.sault vs. Therefore we haue need to be furnished in all points, for we wrastle not against flesh and blood, but against princ.i.p.alities, against powers, against the rulers of the darkenesse of this world, against spirituall wickednesses in high places, _Ephes. 6. 11.12_. And _1. Pet. 5. 8.9._ be sober and vigilant, because your aduersary the diuell as a roaring Lyon walketh about, seeking whom he may deuoure. He [h]is no weake a.s.saylant, and therefore heere by the Apostle are noted in him foure things: First, his power (a Lyon): Second, his hatred, and wrath in the word (roaring): Third, his subtilty (walking about) obseruing euery oportunity and occasion to hurt vs: Fourth, his cruelty (deuoure) no contentment but in our ruine and vtter destruction.
[Footnote h: _Strigelius in explicatione locorum Theologicorum Melanthonis parte 3. t.i.tulo de cruce & calamitatibus._]
Fourth, G.o.d would haue vs get the victorie against Sathan, and take knowledge, that Christ on our side fighteth for vs, through whom we triumph, and so are made more vndoubtedly a.s.sured of our saluation; and this is that which hee promised, _The [i]Seed of the woman shall bruise the head of the Serpent_, _Gen. 3. 15_. And the Apostle confirmeth, G.o.d shall tread down Sathan vnder your feete, _Rom. 16. 20_.