AMidst the inhospitable mountains of Egipt ( during the raigne of Constantine the renowmed and religious Roman Emperor ) there liued a vertuous and solitarie Hermit called Anthony , who forsaking his possessions , which were great , and renouncing the world as vaine , made the poore rich by his liberalitie , and his soule happie by his charitie , his bodily desires , he suppressed by fast , his souls perturbations , by constant resist , his sollace , was solitude , his pleasure , praier : his law , godlie feare , his hope heauen , his dinner time , the sun set : his nights rest , watchfull meditation : if he slept , it was standing , to mortifie his flesh ; if he praid , it was kneeling , to shew his humilitie : his meat , bread ; his sauce , salt ; his drinke , water ; his profession was ignorance , but in heauenlie things ; and his knowledge perfect wisdome , ( not expressed in vanitie of wordes , but in vertue and practise of good déeds . ) To this holy Hermit resorted many , some presuming on their owne wits , other suspecting their owne infirmities ; this to receiue councell in his discontent , that to gather comfort from his ghostlie preachings , ( for they commonly are most apt to reforme others , who haue maistered their affections and mortified their passions . ) Among the rest as one of greatest marke , but of weakest mind , came Metrodorus the Tirian , who better skild in Plato , Empedocles , Democritus ; than in true wisedeme , humilitie , and meditation : came to visit Anthonie , rather of purpose to carpe , then resolution to conceiue . The next was Asterius of Tapadocia , who for practise in Magicke , and consulting with diuels , was banished Rome , and sent into Egipt . The last Frumentarius the Indian , who earnestlie desirous to sée the man who was renowmed for so many miracles , had forsaken his countrie , entred the deserts , met with these companions , and at last found out Anthonie : and where should vertue be found , if not in solitude ? Where ( as the Philosopher thinketh ) men rather intend their conscience , then their fame , and where ( according to the opinion of Nicephorus ) nothing is studied , but puritie of mind , nothing more affected , then seuerity in life , and felicitie in meditation : But where found they thée O holie Anthony ? What office becomming thy happie spirit ? What exercise wert thou accustomed in ? Truly ( as Gregorie saith ) slaying , and sacrificing thy will ; by obedience , pouring out , and offering thy soule in praier ; testifying thy contrition , by thy trickling teares : thus in thy earthly bodie didst thou practise an immortall worke , and with the immoued eie of thy mind , didst thou behold God in faith . Till a stonished at the sodaine approch of these worldlie men , thou wert saluted by them and cut off ( by this friendly discourse ) from thine earnest and happie contemplations : Father Anthonie , in regard of thy reuerend yeares , I am come to salute thée : and in respect of thy desolate and solitarie life , to reprooue thée , for my experience ( teaching me to iudge things ) hath enlightned my reason to censure follies : What life is this thou leadest ? Where all things that should nourish nature are contemned , and each thing that may hasten death is sought after ? Nature hath giuen thée a bodie to maintaine it , not to mortifie it : fortune hath giuen thée riches not to despise them , but to prise them : thou art borne to honour , why seekest thou then obscuritie ? to thy countrie , why forsakest thou it ? If it be felicitie thou desirest , studie thy health , ( for according to the Epicure ) not to be touched with sicknes is the interest of pleasure : labour to be mightie , that thy authoritie may helpe thy friend , and suppresse thy foe : indeuour to be rich , for affluence maketh our life happie , and our posteritie fortunate : striue to be wedded , that thou maist haue children , to be fortunate , that thou maist be famous , to be beloued in the world , that thou maist command the world . To be obscure , is to be miserable : and the greatest infelicitie in life , is to be despised : looke into the works of nature and condemne thy self , floures in the bud haue no aire till they be blossomed , stones in the mine , are obscure till they be polished , fruit on the trée , is sower , till it be ripened . It beginneth in a twig , that groweth to a trée , and by course of kind all things are made to encrease , and by encrease to profit : why then defraudest thou thy selfe of natures benefites ? She made thée faire to be beloued , beautifull to be known , fortunat to be beautifull , of a child she made thée man to become strong , thy strength she emploied to encrease thy courage , thy courage she imparted , to expresse thy fortitude : lastly , she gaue thée fortitude to serue thy countrie : He is a diuell amongst men that profiteth no man , and who liueth only to himselfe , séemeth to be borne in spight of society . Solitudes are for beasts , citties for men , & he rightly is held a théefe in societie , that robbeth his countrie of his seruice : if thou wonder who tels thée this , know it is Metrodorus ( not the corrupt vsurer of Athens , but the great Philosopher of Tire ) who am come both to schoole thée by Philosophie , & confound thée in arguments . Anthonie that had heard him speak with much patience , and examined his arguments as he vttered them , by this replie , droue him into melancholie , & the rest into admiration . Metrodorus , sit down and let these thy associats actompanie thée , for in thwarting thy corrupt reasons by good proofes , I shall make thée ashamed of thine obstinacie , and these men fearefull of the like folly : Thou reproouest my life , because solitarie ; not considering this , that a good man is neuer lesse alone then when alone ( as Themistocles said : ) and the sences commonly wanting their obiects of offence , are lesse subiect to fall : a desolate life , exempteth vs from dissolute desires , and where there are lesse baits of sinne , the soule is least of all soiled . Oh Philosopher thou art blind , not in thy bodily eies , but in the eies of thine vnderstanding ? Sensualitie séeketh ease , deuotion chastisement , Thou cuttest down the thornes that let the way when thou iourniest , thou forsakest the path that is muddie and mirie , thou fliest the climes that are cold and vninhabited , what then should let thée to mortifie thy flesh , to quicken thy spirit , to subtue thy bodie , to lighten thy soule : and to forsake the path of this world , to walke directly to celestiall Paradice : it is a law among your sects , for eloquence , to follow Cicero , for excellence , Demosthenes , for Philosophie , Plato and Aristotle , for the Mathematicks , Euclide : What then letteth me ( O Metrodorus ) to imitate Christ ? whose life is a law to mine , & whose abstinence a lesson to instruct me ? O that thou knewest the thing thou despisest , and wert as expert in practise , as malepert in reproofe : the solitarie man ( I tell thée ) liuing on the earth , forsaketh the same , and mortified in the flesh is planted in heauen by the spirit : he burneth in the loue of God , to banish the loue of this world , he wéepeth transitorie teares , to receiue eternal consolation : he fasteth in bodie , to be fed in soul : he depresseth himselfe to be lifted vp to heauen : he watcheth and thirsteth , to be refreshed in Paradice : he laboureth in this worle , to haue rest in another , finally flying the works of all vncleannesse , he not onely deploreth the miserie of his thoughts , if they tast the world , but lamenteth likewise the default of his actions , if they do but stumble on the world : O happie contemplatiue men ( saith a father ) whose tribulation is their sollace : whose contumelie , is their glorie : whose want , their abundance ( worldly as thou art ) how wicked are thy counsailes ? Thou persuadest me to the world , that in nothing is more noted then impugning God : Christ willeth pouertie , the world contemneth it : Christ blesseth the sorrowfull , the world flieth the haunt of the vnhappie : Christ commandeth mortification , the world to cherish the bodie : and ( to conclude ) Christ teacheth vs to be obedient , the world to be ambitious : in the world we find nothing but inticements of offence , the reliques of vanitie , the treasons of flatterie , the fruits of presumption : in the world example perucrteth vs , custome depraueth vs , and counsaile distracteth vs , for ( as Lecosme saith ) men are too apt to imitate , and whose vertues they cannot attaine , their vices they spéedely practise . Looke into naturall effects , fire kindleth fire , like begetteth like , earth fatneth earth , and then conclude that pride engendreth pride ; wrath , displeasure ; blasphemie , blasphemie ; and what men sée commonly , they hold lawfull in themselues : what shall I thinke of this world , but that it is a rocke whereon all mortall men make shipwrack ; a desert , wherein men are soone lost ; a sea , wherein we are quickly suncke , full of perils , full of snares : In it desires informe , vanities assault , lucre flattereth , rebels terrifie , detractions afflict , and commendations peruert : we are betraied by the world in the amplitude of riches , betraied by the weaknesse of pouertie , betraied by the loftinesse of pride , betraied by opinions of vanitie : health tempteth vs , infirmitie tempteth vs , the one yéelding vs matter of negligence , the other cause of sinne . There is a snare in securitie , a snare in feare , neither is there much difference whether the earthlie mind be possessed of ioies , or cares , whereas the sicknesse is one , either to reioice vnder vain delights , or to labour vnder gréeuous perturbations . For riches , they are instruments of temptations , snares of the diuel , norishers of vain desires , fruits of our perdition : it is very rare saith Gregorie for him that possesseth gold to inioy rest , & impossible for them that wholie haunt after riches in this life , to hope for the ioies of the other life : who hasteth to be rich , can hardly be innocent : and who studieth to encrease his goods , neglecteth to lament his sinnes : who desire to be heires of this world , loose their immortall inheritance : what profiteth it a man to gather all that which is without himselfe , if he damne that only which is himselfe ? It then worldlie wealth be so cursed in getting : what miseric inforceth it not in the vse and possession : Beléeue me , beléeue me , riches extinguish the studie of vertue , mortifie the thought of celestiall things , disturbe the memorie , diuert the loue , and conuert all sanctitie to sensualitie : who so is gréedie to get , is readie to doe wrong , purchase bréedeth much fruit , vsurie more hate , marchandise much feare , all manner of gain al manner of trouble : Pouerty is the parent of vertue , Wealth the stepdame ; & who contemneth secular ioies , deploreth sempiternall : Hierome so thought and so writ , That vertues and riches could not agrée in one brest , vsing in this cause , the example of Crates the rich Theban , who going to Athens to studie Philosophie , cast away a great sum of money , thinking it impossible for riches and vertues to agrée in one possession : Blessed is he ( saith a father ) who hath not followed those things , which being possessed , burthen man ; & beloued , defile him : and lost , crucifie him . Besides all this , the miserie and daunger in getting , the sorrow and harme in vse and possessing , consider the infinitie , and affinitie , of vices that follow lewd increasing : The memorie of death , martireth the rich : Temporall abundance , bréedeth forgetfulnesse of eternall : briefly , as wéed hath his worme , so the worme of wealth is his pride : What is a rich man , but a liuing dead man ? Or what can he challenge to be his , who hath his wealth Lord of himselfe , his mind subiect to his wealth , and all estranged from God ? how shall I cal riches but the chains of sin , where pride is coupeled with lust , and lust is mounted in this chariot : The foure whéeles that draw it , are foure vices ; the abuse of surfet , the delicacie of attire , the abundance of sléepe and idlenesse , and lastly , the heat of filthy lust : the horses of this chariot are backt by these two guides , The dulnesse of sloth , and the blindnes of securitie : and of purpose are these coachmen without spurs , because in the kingdome of pleasure , there should be nothing that might induce sadnes , or produce remorse : only dissimulation & improuidence beare the canapie , to shadow mans eie from repentance , vntill he fall into the snare of his own damnation . Thou blamest me for not being ambitious , not considering this , that ambition is a subtile euill , a secret poyson , a hidden plague , a srautfull workeman , the mother of hipocrisie , the parent of hate , the fountaine of sinne : the bait of offence , the rust of vertue , the moth of holinesse , the blinder of hearts , creating diseases of remedies , and begetting griefes of medicines : Thou willest me to cherish and to norify my bodie , but vertue to chasten it : for the flesh by euery light motion is subiect to commotion , and he that wil sit surelie on an vnbrideled colt , must cunningly breake him . Pithagoras séeing one of his followers pampering his flesh , and affecting belly chear , why ( saith he ) art thou about to build a prison for thy selfe ? And Plato vnderstanding what wounds the mind receiued by the wicked inticements of the bodie , purposelie chose out an vnhealthfull Academy in Athens , that by such meanes he might correct the good disposition of the fare . Thus in their blindnesse perceiued these Philosophers that contemplation hath no enemie more capitall then our prowd and fraile flesh . O Metrodorus , I hate not my bodie , but the corruptions therof , and I only in this loue my selfe , in that I chastise my selfe : worthilie said Leo in a certaine sermon So much more euery man loueth himselfe by how much he hateth himselfe for Gods loue . Thou persuadest me to wed , to encrease the world , and I say the world had more néed of wéeding then wedding . Thou saiest that mariage is a blessing , but I know it to be the sourse of miseries , for children being borne , make their parents carefull : and vnborne , miserable : liuing , vnfortunate : and dead desolate . To this man the multitude of children bréedeth a ioy to possesse them , but this ioy is extinct if he want to relieue them : to that man the want of an heire is noisome , who hath toild away life to get great possessions , and wanteth a son to encrease his posteritie : so that the ones good fortune , is the others calamity , and each of them desireth that successe wherwith he séeth his neighbor to be excruciat . This man hath lost a swéet boy by death , that lamentetha lewd son in life , and both of these worthie commiseration , for the one gréeueth at his boies death , the other at his sons life . O scope of mans vanitie , where all things that are desired grow tedious , and the greatest benefits that are possessed , wax troublesome . O Metrodorus , accuse me not for flying the world , for it deceiueth all men , the king by securitie , the prince by ambition , the magistrate by corruption , the merchant by misfortunes , all men , by being the world . He that dwelleth in Sodome cannot escape the shower of fire ? he that loueth Egipt must liue in seruitude , and who will be of the world must not be without temptations : since therefore God is my portion , suffer him to be mine only pleasure , since the world is so wicked , learne thou to forsake it : Leaue thy sandie foundations of this earth to build on the sure rocke Christ , honor pouertie , for it mortifieth worldlie cares , and trauaileth to God without let : It is the end of griefe , the ground of peace , the cleannes of life , that deliuereth vs from the cares of this transitorie world and tieth vs to the lawes of eternall righteousnesse : studie obedience , for it is better then sacrifice : Learn humilitie , for it norisheth the soul , being pure Manna to féed the deuout mind , & Elebony to purge the ambitious : Finally prowd Philosopher learne to correct thine owne life , before thou condemne others , for he soonest misdoeth , that vainlie misthinketh . No sooner had Anthony ended this discourse , but Metrodorus quite confounded , sat eying the ground , Asterius amased beheld the heauens . Whilest wéeping Frementarius broke out into this discourse : ( Solitarie and sacred ) behold the fruits of thy wisdome , thou hast put obstinacie to silence , drawne curiositie to admiration , whetted ignorance to contemplation . Now therefore what thou hast wrought by word , win by examples : for as Tully saith , examples if they sauour of antiquitie , yéeld great authoritie in their proofe , and pleasure when they are heard : My sonne ( quoth Anthonie ) if obstinacie wax silent , there is hope he will heare , if curiositie admire , he begins to affect : and since thou in ignorance doest contemplate , thy zeale bursteth out into teares , which both expresse thy remorse ( in respect of thy deserts ) and thy desire to encrease in vertue : to seale them therefore to God whom he hath gently sommoned , I wil report a true historie , as full of admiration as of certaintie , and in euent so certaine as they are impudent that impugne it . Amidst those lustie mountaines of Italy that deuide the indestious Sabins from the warlike Marsians , there liued a reuerend and respectiue father , called Menas , who forsaking the sollace of the world , tooke his only delight in solitarie meditation : of whose life there are as many famous witnesses , as Samnia hath fortunate warriors : This holy Hermit forsaking the resorts of men , consorted onely with God ; growing one with him in charitie , who was and is the only fountaine of all charitie : neuer rose the sunne but preuented by his praiers : neuer shut the euening , but out worne by his meditations : neuer was he pensiue , but beholding the presumptions : neuer more pleasant , then in confirming a Conuertite : his riches was a hiue yéelding him hony , and the honie of his persuations suckled , and fed the weake mindes : Whilest thus he liued and thus perfited ; It for tuned that certian straglers that had left the Army of the Lumbards , to intend & folow pillage , ignorant in the waies of Italie , lost their direct way , and by good hap fell into this desert : where trauelling long without either pleasure or profit , and in a desert disinhabited , where no victuals might be had , to assuage hunger : they at last hit on Menas caue , where they found him slacking his hunger with hearbes , quenching his thirst with water , and rather féeding to continue life , then to pamper nature . Where shewing themselues by their inciuilitie , they not only robbed him of his meat , spoiled & tooke away his hiue , but beyond all reason beat him cruelly : The good old man that had no helpe but from heauen , nor weapon in his hand to defend him , but his tongue , praying earnestly whilest he was persecuted , at last brake out into this persuasion . What outrage is this you souldiers ? whereas you neither respect age , nor regard deuotion , neither feare God , nor regard the lawes ? wild beasts assaile not vnprouoked , Serpents sting not vntrod on , the harmelesse bird is no Harpies prey ; shall then a Hermit in deuotion ; an old man in yeares , a poore man in fortune , be subiect to your tirannies ? In the law of kind you are cursed : for by it you are to endure no more to be done to others , then you can quietly admit in your owne causes : then since none of you can easily suffer iniurie , beware to be ouer earnest in offering it to other men : In the law written , all theft is forbidden : then what are you but law breakers that vse violence ? The law of grace condemneth you , for it enioineth you to giue of your owne to other men , but you driue other men from their own . O what impietie is this , to defraud nature , to abuse God , to despise grace , and afflict man ? In the Romane lawes ( as Cato witnesseth ) théeues were punished by the double , and taxed to restore twise that thing in value , which they had taken away by villany : in Gods law thieues are excluded from Gods kingdome : Oh earthly men consider what you loose by winning so wickedlie , you loose your liuing soules , to norish your deadlie sinnes : you loose heauen to purchase hel : You loose honor to win infamie , brieflie the poore curse you , the rich hate you , the Prince condemneth you , the Magistrate plagueth you : what miseries then worke you for your selfe , when on earth you are estranged from all societie , in heauen forsaken for your impietie , in hell euerlastingly plauged for your securitie ? Oh repent you presentlie , or too lately , is too lamentably : who deferreth his repentance , hasteneth his plague ; where time is swift , the world but a shadow , mans life but a moment , his death imminent , how vaine is his delay in repentance , where reuenge outstrippeth time , terrifieth the world , shortneth the shortnesse of life , and whets on death and damnation ? Further , would this holie father haue discoursed , and more earnestlie would he haue vrged his arguments : But that a miscreant wretch ( who had neuer God in his lips , but to blaspheme him , nor remorse in his heart where blood was to bée shead , séeing the rest of his fellowes some what amazed at these his persuasions ) drew out his sword and purposelie ran at him to pierce his brest : when loe after a terrible and hideous crie , the heauen ouercast , the earth opened , and from the lowest hel a fiend appeared in shape , ouglie ; in threats , dreadfull , who seazing the sinfull wretch , first flong him vp into the aire , then threw him on the ground , sometime turning his lims from their naturall places , other whiles thundring out oracles of the wretches condemnation , till Menas mooued by compassion , and his companions terrified by example , humbly knéeling dispossessed him by praier whom the Deuil had possessed for his sinne ▪ finallie the catiue reconciled , his soultiers scholed , and Menas recompenced , they returned to their armie reporting his fame , whilst he resorted to his meditations to yéeld thanks for their reconcilements . Neither was Gods power so tied to defend him from men , but that he likewise protected him from sauage beasts , so that being earnest in their prey , he subdued them by praier : making them feare at his presence , who otherwise caused all men to runne from their pursute : His studie likewise was to haue nothing in this world , and hauing nothing , to contemne all things : his charitie was to embrace all that visited him , and to conuert all that heard him : frée was he in reproouing the prowd , and reconciling the penitent ; To be short , his solitude made him beloued of God , defended from men , preserued from beasts , and lastlie a Citizen of heauen : Metrodorus that had left his solitarie thoughts to listen to his holie historie , hearing so many miracles , at first grew amazed , but subdued by self opinion ( which quicklie peruerteth our faith , ) he brake out into this reply , which bewrated his infirmitie . Though thy life old Hermit be the example of modestie , yet thy words are so wonderfull as they deserue no credit , miracles are for more then men , and those are our best obiects that are subiect to our sences : bring therefore better authoritie to confirme our beliefe , or for my part I shal thinke the storie is rather an Hiperbole , then a historie . Metrodorus ( quoth Anthonie ) this prooues thée to be carnall , because thou comprehendest nothing that is eternall : and therfore worldlie wits ( as Gregorie saith ) beléeue not spirituall things , because they behold not that in experiment , which they heare by report : the reasons whereof I will expresse thée , because I am willing to confirme thée : Looke as a child borne in prison , and nourished in obscuritie , bearing nothing but the solitarie cries of his mother , & séeing nothing but the desolation of all delight , seemeth holie assured in the 〈◊〉 of his sences & suspitious in all other approued certainties , so that if his mother tel of the sunne , he beléeueth nothing but obseuritie : if she talke of 〈◊〉 Moone and Starres , he trusteth nothing to be , in that he sées not their being : so carnall men hauing all things by hearsay , beléeue nothing but in experience , liuing in the obscurities of the world , they admit nothing that excéedeth their conceits , and hauing the marke of sinne in their bodies , norish not the light of contemplation in their soules : With Adam their father they are taxed to labours , but with Adam their father they conceaue not their fall , for the memorie of his former pleasures remaineth in him , but the remisconceit & worldlie blindnesse choketh them : he remembring his former happinesse , vert : they nourished in their worldlie frailties , delight therein ; and wanting faith to assist the report of heauenlie things , they want power to conceiue ought but earthlie thinges : men choaked by the world , are drowned in the world ; the obscure man holds his countrie a Paradise , because he knowes no other , and Mopsa with hir bleared eie is as déere to Nisus , as Phillis with her faire face to Amintas : world lie mens delight is tied to their knowledge , and what they sée , they commend , & what they heare , they suspect : They onlie that know the world trulie , trust it not in well knowing it , by faith they apprehend things vnséene , and by the spirit are assured of their vncertainties : Christ by becomming man , prooueth that nothing is vnpossible to God ; by partaking infirmity , nourisheth our saiths : & we that know his sufferance excéedeth our senses , must conclude , that onlie faith must apprehend his Deitie . To them that beléeue , he maketh all things possible ; the holie Ghost helpeth them , who bréedeth charitie ; their charitie inflameth them , which norisheth faith ; their faith assureth them being grounded in charitie . To them that beléeue not , that which they sée not , he giueth ouer to trust in that which they should not : in blindnes they liue , in obstinacie they continue , & desperat they die . O Metrodorus , beléeue antiquitie , for as by many discents , our progenies are maintained , so by memorable reports , the truth retaineth his perfection : To beléeue onlie that which we haue séene , is to condemne al that which our fathers haue obserued : and to tie all thinges to our sences , is to confesse we haue no liuing and reasonable souls . Thus far prosecuted old Anthonie his persuasions , and so fruitfully listened Metrodorus to his sound reasons , that the one reioiced to sée the others conformitie , and the other applauded the Hermits zeale and industrie . Thus he that came to obiect , was taught to learn : and he that presumed too much on his owne power , was learnt to know his weakenesse : Meane while Asterius inflamed with the selfe same fire , & willing to disconer his wound , to the end he might recouer medicine , Thus kindlie saluted Anthonie , who as willingly listened : Father ( qd. he ) since desperate cures , assure the Phisitions cunning , and fruitfull persuasion , shewes the orators forcible eloquence , I will cast off feare , and become forward : knowing thy perfection by experience , and disclose the infirmities of my mind , that they may be healed : with the happie cordials of thy counsailes : Do so my sonne said Anthonie , and let me heare thée that I may know thée . Asterius thus incouraged ( after a déepe sigh ) began this solemne discourse : Those that haue heard of Asterius ( O Hermit ) haue either named him with feare or followed him with admiration : for that Magitian am I , who by my charmes haue tied the cloudes , restrained showers , enchanted trées , made barren women ; tired the fish in the sea , bound the birds in the aire : forcing nature to submit to my art , and all science to be subiect to my incantations : in Rome , the learned fauoured me , the Senators winckt at me , the commons presented me , the maidens visited me , none durst prouoke me : For which causes waxing prowd , and by pride foolish obstinate , it chanced that some strise grew betwixt me and Sixtus then Bishop of Rome , whom the Romans honoured for his holinesse , and I hated for his vertues ; His contention with me was to dissuade from magicke , my arguments against him were fatall exorcismes , his purpose to reclaime me from sinne , My practise to desraud him of life : Thus ( his zeale working one way , my enuie another way , ) at last wée met in an appointed place , where he falling to praiers , and I to practise : if I troubled the aire with clouds , he cléered the skie with orisons : brieflie , coniuring vp a Deuill , vnder purpose that violently he should driue him away , Sixtus by his praiers bound him , on his authoritie exiled me : My banishment confirmed by Senate , allowed by the people , & desired by the godlie , I came into Egypt , purposing to find thée out , that by some debate of learning I might know the dignities of magicke : for so delightfull is the emperie ouer nature , the knowledge of the stars , the commanding of spirits , the manner of exorcisme , that in stéed of forsaking them , men rather earnestlie affect them : if therefore thou hold it pietie ( O Anthonie ) and these gentlemen estéeme it wonne time , that bewraieth truths ; let vs sit and confer first of the nature of diuels , then consequently of the inclination of the stars , the workes of Astrologie , and the power of Magicke : That I may be either bettered in my knowledge , or no more bewitched with these calamities : What ( quoth Frumentarius the Indian ) is it possible there should be diuels , where neither Aristotle the maister , nor the Peripateticks his scholers euer knew them ? for they ascribe to the planets that which we attribute to the seinds , to the celestiall bodies , what you to the infernall spirits , to causes naturall , what you to miraculous . T is true my friend ( quoth Anthonie ) that philosophers thought so , but since we know there are effects aboue nature , ( as to recite verses , scite authority , and repeat latine , in a ignorant demoniaque ) it followeth that their allegations are found , and our foundations sound , neither was the Stragerite only more ignorant in this point , but some Christians haue shewed lesse iudgement , for confessing there are deuils , they yet differ in this , that not taking diuels as we mean , they suppose them to be the souls of men : to whom it may be answered ( according to corrected doctrin ) that the soule being a bodilesse substance , cannot be translated into the substance of the diuell being incorporeate : other errors there be rather to be wincked at , then be written , suffered by diuine pollicie to take head , first to extinguish mane presumption , next to confirme truths authoritie . Upon what conclusion then shall our faith rest said Frumentarius , where authorities are so different , reasons so dissident ? Upon truth quoth Anthonie , which being it selfe , is neuer deceiued : What proueth more there are diuels then the prohibition to sacrifice to them , Leuit. 17 ? What sheweth their sacrifice to be more impious , than the impiety vrged against the Israelites in that practise ? Deut. 32. Hieroboam sacrificed to Deuils , in Iob , in Tobie , in the Euangelists , the proofes are manifest in that cause , that therefore which is manifest by demonstration , néedeth no proofe : blind Philosophie confirmes them , and shall we suspect them ? Oracles approue them , shall we denie them ? That there are deuils ( O Hermit ) said Metrodorus , no man suspecteth it , but respect of the authoritie of their names , and the prescript of their power , therein lieth our question : And I shall resolue thée , Metrodoius ( qd. Anthonie ) in these difficulties : The Diuel hath diuers denominations , according to his diuers workings , he is called Diabolos of Dia , which is Duo and Bolos , which is Morcellus as he that desireth to swallow two morcels , the body and soule . The Hebrewes terme him Diabolus quasi deorsum sluens , The Gréeks a calumner or accuser , the Latines , Angelus malus , for his bad tidings : He is likewise called Sathan , because an aduersary : & Demon , because experienced in many things , and Belial , because yoakles ; and an Apostata : Leuiathan , because the complement of all this , deuouring soule and bodie , affecting and séeking obscuritie ; accusing and calumniating the iust , bringing message of mischiefe : assailing vs by his craft , beguiling vs by his experience , seduring vs by his Apostacie , and planting in vs the excesse of all impietie . Briefly diuels , as a father saith , are desirous to hurt , deuoid of Iustice , swelling in pride , swallowed with enuie , craftie in deceit , who dwell in this aire , and being cast from the height of the superior heauen , are ordained and destinated to the prison of obscurity , in regard of their pride , & restraint of their power : Their power is tied , not in such sort as they may not tempt , but as they may not tempt as they desire : by nature & permission , they may do things in semblance true , and séeming to the fantasie : as the Magitians ( rods in respect of Moises ) by permission , as spoiling Iob and his flocks : yet both these acts are held miraculous not in respect of nature , but in respect of sences debilitie : Ouer good men the deuils haue power to proue , not to destroy : ouer bad to destroy , except repentant : Their prison , is the darkesome aire , till the time of the Iudgement , their hell the retreat of horror , from whence the issue is remedilesse . In mans enuie they tempt and impugne : in his pride vsurpe and confound : They assaile men by obiects , because they know the senses most flexible ; they assaile by passion , assured that the soule is subiect to perturbations : they assaile by fantasie , because as Aristotle saith , the braine and heart are most subiect to unpression and fantasies : They seduce by persuasion , or inciting passion , and that in two sorts , as Damascene witnesseth , where he saith , Omnem malitiam & immund as passiones a daemonibus fuisse excogitatas & inuentas : Those in the aire , are till the iudgement enclosed for our exercise , to impugne , tempt , and assault vs ; not beyond our power . Some alreadie in hel which as now only afflict the soule , but after iudgement shall torment both bodie and soule . But is it true ( graue father , quoth Metrodorus ) that the malignant spirit appeareth to man on his death bed ? Too true Metrodorus ( said Anthonie , ) and that by common course , for if it be certaine that a good angell is assistant to reléeue and succour vs , it is necessarie that an euill angell should be prest to tempt vs : for as the one is to helpe , the other is to destroy : and further as a Father saith , as in the issue of a conquest men show greatest value , so the néerer we approch to our end , the busier is the feind to seduce vs : as appeared by Martin the Bishop who séeing sathan assistant at his death bed said thus : Quid hic astas cruenta bestia ? In what manner , quoth Frumentarius ( my good father Anthony ) appeare they ? for as spirituall , they cannot be séene , because there ought to be proportion betwixt the obiect and the power . I tell thée myson ( answered Anthonie ) they either appeare imaginatiuely by mouing humours and blood ( and thereby forme certain apparitions ) or they appeare in assumpted bodies , appropriat to their intents : and if suppositiuelie , or according to imagination , they appeare to none but to those to whom the vision appertaineth : but if in an assumed body , it is by their power , and in that sort are subiect to many mens sights : Besides in temptations they aime at fiue things , first to corrupt faith by error : next to kéepe man in superstition : thirdly , to induce vice : fourthlie , to produce tediousnesse , and we arinesse in affliction : Lastlie to confirme men in their iniquities , that by that meanes they may be finally condemned and eternally perish . Besides , they continually tempt in desire , not in power : in desire , because they are enuious ; in power because they feare to be subdued , and suspect their owne weakenesse , and to the end they might make the iust secure from temptations . That there are workings then , we are sure by deuils , because they be : that they hate we perceiue , because they seduce : that they are proud , we are resolued , in that they rebeld : that they are selfe louers , we know , for it was their sinne , all this thine arguments infer , or thy reasons approue : but for Magicke , we doubt , and in Magicke we would be resolued : discourse therefore good Anthonie of that secret . What should he discourse said Frumentarius , where Pliny condemns it as false , scornes it as vaine , and denies it for anie thing ? One instance ( quoth Anthonie ) in Logicke destroies not an vniuersall proposition , neither is priuat reproofe a general conuiction . That it is , it appeareth , because forbidden : that it is forcible , it is manifest , because taxed and condemned by law : The name importeth effects aboue nature , which though receiued for art is but méer folly . They define Magicke to be the worker of many effects , the reasons wherof are neither comprehended by sence , nor by any reason may be subiect to the mind or vnderstanding . The schoolmen likewise deuide it as being of two sorts , the one natural , conuersing only in secret , & ending in naturall vertues : which though vnknowne to most men , is onelie admirable for obscuritie , not effect ; ( for those effects are vnrightly admirable which are incident to nature : ) the other diabolicall , condemned by God , laws , and customes . Touching the naturall , it may be wrought without the concomitance or assistance of any spirituall bodie : and those are rightly called Magi , who are expert in those sciences , and practised in those works : for example , consider these wondrous effects which resemble preposterous and diabolicall actions , yet in effect are méerely naturall : as is the stone Molaris , which is found in Tigris ( which as Aristotle in his book De animalibus witnesseth ) being caried about a man defendeth him from the incursions of wild beasts : and the hearb Dictamnum , which being deuoured by goats driueth out those arrowes wherewith they are wounded ( as Pliny and other testifie : ) And touching the effects of the loadstone , if it were generally vnknowne to man , he that first should either show it or vse it , should be held a Magician : for he should méerlie work miracles , and séeme both the author and agent of incredible matters : diuers fathers there be that haue diuerslie written of these secrets , one of an iron ring fastened to a loadstone , which by the vertue of the attractiue minerall , drew linck by linck many other to the first , till it séemed an absolute and vnited chaine . Another registreth the historie of a wonderful fountaine , in which torches were extinguished ; and extinct , were lighted again : Architas Doue , Dedalus Laborinth , both but the Proiects of wit , were held Magicall and admirable : Iohn of Mountroyall the Almaigne ( so memorable in Ramus , in his booke of Mathematicall obseruation ) made an eagle , which before the Emperor mounted into the aire , and afterwards dulie stooping , followed him to his gate . His flie , likewise of yron , who beholding it would not rather haue held him for a diabolical Artist , then an excellent Naturalist ? So then it may be concluded rightly , that Naturall Magicke is a part of the most vnserched , and hidden Philophie , which were it come to knowledge of the ignorant , and practise of the learned , it should quickly leaue the name of Magicke , and loose no title amongst all other confirmed sciences : when therefore our eies behold , or our sences be affected with any such extraordinarie conclusions , we are not straightwaies to condemne them as erronious , but tò learn to know and censure them , the better to increase our iudgements : Touching the Diabolicall ( which consisteth on no naturall causes or forces , but is effected by some immateriall , and seperable vertue and power : ) It is approued to be by these reasons . First because certaine actions thereof are , neither subiect to naturall causes , nor may be referred to celestiall bodies : as for example , the oracles and answers of Magitians , either for finding treasure , discouering hidden things , or declosing thefts : next because there were some statues of Magitians which gaue answer to diuers questions ; thirdlie it is apparant that by personall assist , or murmuring of exorcisme , certaine locks haue béene opened , ( and other such like kind of workes ) which being neither subiect to the power of nature , nor disposed by celestiall influence : we must néedlie confesse that such sort of Magicke is relying onlie on vertue immateriall , and not on causes naturall . If Diabolicall Magicke then in his wonders be so manifold , why doth God ( intending the saluation of man ) permit and suffer it to seduce him ? or if there be wonders wrought thereby , whether is it by true effects , or illusion of the eies and sences ( said Frumentarius ) . I wil answer thée brieflie ( my freind ) to thy present demands ( said Anthonie ) first God permitteth Magicke , to the end that men weakened in faith , should be proued : and those who are depraued in manners , and credulous in lies , should be seduced by their owne desires : next touching the effects and works therof , I say the most is done by illusion and deceipt of the sences : being both false and fained in themselues , and done by the vanitie and error of wicked men : The proofe whereof , and the confirmation of the premisses , though it be apparant in the transformation of Circes and Medea ( so famous and memorable in Poets , and others ) as also in Diomedes men transformed into birds , Vlisses companions into beasts , and such like : yet relie I on this conclusion , That whereas of all arts whatsoeuer , there remaineth some token , work , or method worthie memorie ; ( as statues , Images , goodlie buildings and such like ) yet of Magicke there is neither any Image , ring to be heard of , principles to be read of , only the most is written of Zoroastes , the inuenter ( as Aristotle writeth ) & is , that he drew many thousand verses , but how true he speaketh not ; so that in truth it séemeth to be a fained thing for the most part , building more on illusion then truth , although in truth vnlawfull Magicke hath his actuall working . How proue you that quoth Metrodorus ? By scripture answered Anthonie , where it appeareth that Pharoahs Magitians conuerted their rods into Serpents , Exod. 7. Not ( as Rauclinus and Rabanus thinke ) by prestigious and deceitfull illusion : but ( as both schoolemen , and fathers anow ) by true , and vntained conuersion . Resolue vs yet in this conclusion ( quoth Asterius ) whether all works of Magicke , be méerlie naturall without relation , or dependance on seperate substances ? And decide vs that opinion of the Peripatetiques , and Trismegistus , who stronglie maintaine , that all works of Magicke , are done either by naturall vertue , or celestiall influence ; neither that any argument of seperable substances should be taken from their workings . I confesse ( said Anthonie ) that some magicall works are méerlie naturall , because I haue heretofore confest there is a Magicke naturall , knowing it an assured principle in Philosophie , that there cannot be a cause without his effects . Besides if I should denie it , it is confirmed ; For to effect these wonderful works , the Magicians commonlie vse vnknown hearbes , which conteine present and forcible remedies against all diseases , ( as it appeareth in the hearbs Corisesia and Calicia , which as Plyny in his second booke 17 chapter confesseth , doth fréese water , ) and in Meniades , whose Iuice healeth the biting of Serpents : many other he alleageth , which they vse to inforce and expel sicknesses , which because they are vnknowne and of swift operation , they are for that cause estéemed miraculous of all men . And these magitians may know the vertues of these hearbes aboue named , either by the tradition of the most famed and renowned Phisitions , Pithagoras , Democritus , Empedocles , and others ; or by reuelation of the deuils : which once discouered vnto them , and in secret deliuered to their posteritie , they may vse them naturally without concourse or assistance of any good or euill spirit . There are likewise other works of magitians , which are brought to passe by some one Immateriall and seperated vertue , and the reason is , because ther are certain operations of art Magick , which ( as it is said before , ) are effected by some immateriall & seperated vertue & power : for whereas these kind of works excéed naturall facultie , & cannot ( as it shal be made manifest , ) be referred to good spirits , it must necessarilie follow , that they must haue relation to wicked : this sentence is confirmed by the fathers , concluded by the schoolemen , and made positiue by the lawes . How then shall the said work be vnderstood to be done by the vertue of the deuils ( quoth Metrodorus . ) If works be done excéeding natural facultie , they are magicall , if otherwise , Diabolicall ( saith Anthony : ) againe those works that are done by ministerie of vnknown words , or certaine characters , or by such wordes as are both impertinent and immateriall , in respect of the operation which is sought or expected ; they may truly be concluded by the Deuill : Againe , if there be any rites , or peculiar and determinate obseruances , ( as certaine houres , a certaine scite of stars , or such things as are done by a certain number of crosses or candles ) although the words be sacred , & the maner ceremonious , yet is the work to be estéemed both magical , and diuelish : Againe , if in their actions or works they vse any thing dissident from their effects , their works are not of God , but of the deuill : Superstitious suffumigations by haire , absurd sacrifice by nailes , all these in expelling deuils , are impious , and in inuocating them , magicall : For if such ceremonies were good , Christ and his Apostles had vsed them , if they were effectuall , Diuels could not be expulsed but by them : because they submit to betray , and are soly commanded to deceiue . Should I suffer you to vrge questions , they would grow to infinite ; and , he thus said , & thus he answered , doe quicklie wax tedious : I will therefore preuent your doubts by my knowledge , and satisfie you by reason , in more then you inspect : There growes a doubt ( because selfe like works are wrought by Magicke , as by the gifts of especiall grace ) whether God or good angels , he the authors of the same , or the Diuell , and his erorcists the fautors and furtherers ? For Apostles haue cast out diuels , and so haue Apostatas , Moses turned his rod into a serpent , and so did the magirtans of Pharau ; Peter healed , so did the vnbeléeuing , in Christs name : the Sinode of the Saints speake in vnknowne toungs , and su do the possessed : this doubt is waightie , and thus in two conclusions resolued : Some works are done by magistans , which are not done by grace , some other accomplished by grace , which excéed the power of Magicke : and the reason is , because magitians worke many inchantments which are altogether opposite to their course , that worke by infused grace : I meane grace not deseruedly gotten , but gratias gratis datas , ( gratefully infused : ) contrariwise , prophecie is receiued amongst the graces , which magicians by no meanes can attaine vnto , ( as magitians : ) for if deuils ( according to their owne defects ) cannot know things subsequent ( which is proper to prophecie ) magitians cannot attaine that misterie , who are but Magickes and their ministers : Againe magicians , worke nothing by Diuine , or Angelicall power , for then both Gods law were faultie in reproouing them for bad , and humane policy should be condemned , that wholie disanuls them , and their industries : for euil angels inuented sorceries ; where God doth nothing , neither angels indeuour any thing , but for pittie , goodnesse and grace ; where the diuels work nothing but by subtile art , foolish discipline , and craftie pollicie . You may like wise ask me if there be any lawfull and godlie Magicke , patronized by angels , and furthered by them ? And this difficultie may both haue reason to defend it , and authoritie to countenance it : you may ask me how , and thus I must resolue you : Good angels ( you know ) haue no lesse power , if not more , then the euill , but the euill communicat their power with euill men , why therefore should not good angels be as forward in furthering the good : The conclusion of this argument is conceiued in these few words which if they be markt as they be meant , may doubtles giue light to the industrious . Good angels communicat to good men for charitie : diuels to bad men for worship , and ostentation : the one that God may haue the praise only ; the other , that they may deceiue wholy . The difference then of good and euill works twirt good and euill angels , is this , that the one worketh in charitie , the other in hatred : consequently no magick can be termed holie , because good angels are not prouoked thereby , but worke all things in charitie : Againe this is a certaine proofe , in the angels working , that often times and orderlie they worke obscurely , and very sildome visibly , the reason therof is , because they would not be adored : For men doe very easily arrogate Diuinitie vnto them , whom they perceiue efficacious in anie kind of wonder : for example , when Paul ( at Listra in Licaonia ) had healed lame men in the name of Iesus , the people would haue sacrificed vnto him as to a God . And this mistaking is more dangerous in respect of angels , because they most approximate God in dignitie , and excéed man in puritie : and for this cause are angels héedfull to giue occasion to men of Idolatrie , because they know their presence is a ready obiect of wonder . For this cause ( in the ninetéenth of the Apocalips ) when Iohn had séene the angell , and fallen down and worshipped him , Beware ( saith the angel ) least thou doe it , ( inducing this reason ) Conseruus enim tuus sum , & fratrum tuorum . Hereupon like wise it may be concluded , that since the angels are holie , and of the number of the blessed , perhaps they neuer meddle with terrene and humane affairs , except by Gods speciall commandement , and therefore all those benefits which man receiueth immediatly from God , or by the ministerie of the angels , ( séeming to excéed his hope , and surpasse our naturall facultie ) must be peculiarly and properly ascribed to God , as the onlie author . Another doubt may arise , To what cause we should attribute the sascination and charming of children , by witches , or infants , by inchanters , which may be thus resolued : that either the witches soule infected with mallice , corrupteth the aire by her sight , and by that means infecteth yong infants ( especially such who haue tender bodies capable of impression : ) or otherwise , such fascination ought to be attributed to the mallice of deuils , with whom the foresaid witches are confederat , which commeth to passe either by hidden fate , or Gods permission : For deuils cannot delude men , except God suffereth them . Furthermore , whereas the conseruation of bodies after death from corruption , the increase of hair , beard , and nailes , in the dead : the fresh bléeding of a slaughtered bodie at the presence of the murtherer , séeme matters of wonder , and are doubtfull whether they are to be ascribed to diuine miracle , or to natures power , or to deuils working ( and the rather because the debate thereof , according to many wise mens opinions , hath sorted to different conclusion ) I will explaine the same in these following propositions : All miraculous works and apparitions in their kind , ought to be ascribed to these foure : To God , to angels , to Diuels , and to holie men , or to their spirits . Sometimes likewise such wonders may bée done by men possessed by the diuell , or by Magitians , or otherwhiles by mans fallacious subsiltie : That such admirable things may be wrought by the subtiltie of the diuell , and illusion of wicked men , it appeareth in the example of that Demoniack , who when he would , could counterfeit to bée dead , faine blindnesse , séeme lame , or resemble a man troubled with the dropsie . Miracles likewise may be reduced to naturall causes ( which are done about the bodies of the dead ) as for example , the preseruation of dead bodies from putrifaction , which ( according to some learning ) may either be reduced to the vertue of the place , the nature of the ointment , or some other corporall thing wherein the bodie is inclosed ; by whose vertues the dead bodie is preserued from corruption and inciueration . There may a naturall reason likewise be giuen of the growth of nailes , and increase of haires , in the dead , drawne either from the complexion of the dead bodie , in which some unperfect vegetatiue forme may be induced ; or to the effects of nature , which dilateth and extendeth all thing when she beginneth to suffer any violence . Sometimes likewise the preseruation to dead bodies may be ascribed to diuine miracles , & the reason is , because God somtimes conserueth the dead bodies of the saints incorruptible , to expresse their singular sanctitie , true innocence , and integritie of mind , which they insoled in life . Some bodies likewise are maintained and continued incorruptible for vengeance sake , ( as that of Charles king of Hungarie , the excommunicate : ) sometimes the bodies of bad men are kept without corruption by the subtiltie of the deuill , to the end that this miracle might be ascribed to their merit in life , and men who detested their conuersation , should admire and wonder at their conseruation . As for the bubling of blood , from the wound of the murthered at the presence of the blood sucker , this solie is to be ascribed to Gods miracle , inforced to bréed horror of that crime , and detestation of such like impieties : But here may you say lieth there a déepe question , because I impose the name of miracle , both to the works of God , and the prestigious illusion of the deuill , confounding them in name which are different in nature : To which I answer ( not without authoritie ) that the deuils actions are vnproperly miracles ; Gods trulie : the one done by preparation , the other sodainly ; the one to delude , the other to confirme ; the one to hinder , the other to profit man : Those then that worke by the diuell , do miracles vnproperlie , and herein are the true confounded with the false in denomination , because we cannot distinguish of the sodainnes in performance , or the spéedinesse in execution . Some suppose and define a miracle to be an vnaccustomed action wrought aboue the power of nature ; wherin there are two things to be considered : one , that it excéed the abilitie of nature , the other that it surpasse common custome : Where vpon it followeth that the creation of a humane soule is not properlie a miracle , for although the creation thereof excéed the power of nature , yet since it is a thing accustomed , and God createth souls daily , it may not rightly be called a miracle . Againe , a child borne with seuen fingers , a man with two heads , a woman with soure armes , ( and such like ) cannot in right bée held miraculous , for although such creations are vnaccustomed , yet excéed they not the power of nature , because from naturall causes there may follow such like effects : to conclude therefore positiuelie of miracles and their natures , I assure you , that things done sodainly by assistance of Diuine vertue for confirmation of truth , and demonstration of Gods power and wisdome , for erudition of the faithfull , and conuersion of the reprobat , are rightlie miracles ; but matters wrought with intention of deceit , fruits of subtile insinuation , these are the improper miracles of magicians , who contended with Moises and Aaron before Pharao , done secundum rem , as the schoolemen say , but not secundum modum . There is a question likewise , what magicians do in performing their miracles ? namely whether they prepare the matter only , or induce the form likewise ; to which may be answered , that they prepare the matter only , & haue no power to inform : for as fathers are not held the creators of their children , nor husbandmen the makers of their fruit ( though in creating of these , gods power inwardly works by admission and sufferáce of their exterior motions : ) so neither is it lawful to think that good or euill angels create , or magicians ( the ministers of them ) informe ; but to him only may creation be ascribed , by whose power and word , allthinges were created . Again , ( in working things miraculous ) this is to be noted , that the impious only worketh by permission , the vertuons by impression , and assistance : the good are enabled by God to performe , the bad induced by the diuell to deceiue . God only likewise is said to do miracles by authoritie , angels and holy men dispositiuely , bad men and magicians permissiuely : neither is it to be wondered that magicians raise stormes , choak an increase , procure abortion , ( and such like things which the blessed do not ) because this power is restrained in the saints , for feare least weakened by pernicious error , they should be deceiued , supposing there were greater gifts in such like effects , then in the works of Iustice , wherby the soule is enlightned , and eternal life gained . And therefore Christ said to his Disciples , Luke 10. Reioice not in this because spirits are subiect vnto you , but reioice because your names are written in heauen . There is likewise a controuersie among the learned , debated by many arguments , whether magicians by the power of the deuill may locally chaunge , or spéedily transfer the bodies of men or beasts , and the rather because it hath beene deliuered by tradition , and confirmed by the mistaken , that old women hath béene transported by spirits from place to place , magicians from countrey to countrey , and scholers from Paris to Rome ; & on these grounds there are many opinions , some ascribing these works to the illusion of the sences , other vtterly denieng any such abilities : notwithstanding the reformed opinions are , that both Deuils and Magicians their Ministers may remoue and transfer the bodies of men from place to place : because it is manifest in Iobs children , where euill spirits ouerthrow the house on their heads : againe , hauing power to adhibit corporall séeds to produce some certaine effects , it followeth , they haue power to remoue bodies , because rightly effects cannot be produced except locall motion be made & admitted . There is likewise a question why women are soonest troubled , and more oftentimes deceiued by the Diuell then men be ? To which the answer is ( for two causes ) First , by reason of their credulitie , next because of their frailtie and infirmity : Their credultie appeareth in that they were first and soonest tempted ; their fragility , in that they are more prone to lust : and therefore Peter called women the weaker vessels , because they are soonest wrought . And because carnall desire is the aime of Magicians , and women by nature are more flexible , it commonly falleth out , that there are more women witches than men . Beside , for their credulities sake , Paul permitteth them not to teach , least being themselues deceiued , they should peruert others : and therefore a father said , Quia semel mulier virum & edocuit , cuncta peruertit , idcuco nequaquam haec habeat velum , docendi de caeteris potestatem ▪ Father ( quoth Frumentarius ) it is happie that women are absent , for should they heare what you speake , you might perhaps féele more then you wish . You deceiue your selfe quoth Anthony , for should they heare their infirmitie , they would take little cause to presume so much on their excellencie . This is beside the te●● ( said Asterius ) Let vs returne to our purpose , and resolue vs good Hermit , whether Diuels or inchanters may alterate bodies in respect of their qualities , procure sicknesse , inflict infirmities , and restore health . By their owne vertue ( answered Anthony ) neither can Diuels or Magicians either in naturall , or materiall things , immeadiatly induce any forme , either by procuring health , or inducing sicknesse , by vrging heat , or increasing cold : and the reason is , because if they could induce one forme , they might induce all , and by that meanes both nature , and the whole world should be subiect vnto them : but since it is manifest that God hath not subiected the whole world to the good , and blessed angels ; It followeth that by no meanes or reason it may be thought , that the matter of these visible things in the world and of the world , should be subiect to the beck and seruice of the transgressiue and accursed angels : Another conclusion is , that magicians can miraculously change both the matter and natures of bodies , applying the séeds of things , and ioining actiue with passiue ; and the reason is , that euen as art ( which imitateth nature ) can effect diuers things , which nature it selfe cannot ; so deuils can do many things which are beyond mans reach , aboue al art , and besides the accustomed course of nature , as likewise because celestiall influence is very auailable and actiue in natural effects : ) hence , in planting and husbanding , in phisicke and curing , and such like , the obseruation and consideration of the motion and course of both Sun and Moone are very necessary , and Diuels because they are expert and cunning Astrologers can better iudge and make choice of their houres to worke in : and this perhap is one especiall cause why magicians in their inuocation of Diuels obserue the face of heauen and the scite of the stars . The last conclusion is , that Diuels , except restrained by Gods power or preuented by good angels , can afflict mortall men with gréeuous calamities , as appeareth in Lot whome Sathan strooke : hereon a schooleman saith . Tho. 3. p. q. 29. Art. 1. ad 3. Clementissimus deus non permittit eos vti sua ( quam naturaliter habent ) potestati & ab bonis angelis , presertim quibus orbis , & hominum custodia commissa est impediantur : Our mercifull God ( saith he ) suffereth them not to vse their naturall power , which they haue , and they are especially let by good angels , who haue the world and men in their custodie . A decideable subiect may likewise be raised on this , whether Diuels can cure all diseases , and draw the line of our life to the extent and vtterance of many years ? For by proofe we know , & experience find , that many by touch of hand , many by repetition of words , many by vse and bearing of characters , haue béene healed being sickly , refreshed being old , and recured in desperate estate . To this I answer , that in many cures ( aboue the vse of arts ) the Diuels haue power , but in all they haue not : the reason is , because their power extendeth no further then the application of naturall causes , and naturall supplements ; whereas some excéed the power of nature being fatall , other the benefits and causes of nature , as age . Neither can they peculiarly procrastinate and lengthen mans life ( as to a thousand or fiue hundred years , as in the infancie of the world men inioied ) and the reason is , that mans intemperance and méere ignorance , hath made nature so corrupt and sickly , that neither hir sufficient supplements , whatsoeuer , may restore mans former integrity : neither are the heauenly influences so propitious , neither retaine the earthly aliments their former and effectuall valure : For God by his Diuine prouidence hath so disposed , that informer times , the naturall constellations were more healthy , the meats more auaileable , the medicines more working , the aire more temperate , the other elements more affectuall , in protracting and continuing life , then now they be . Many more questions there are , and as subtile as many : induced by the Diuell ( of whom we argue ) and furthered by his ministers , whom we impugn . What a folly is this for man to hope ( on his owne strength , without the Diuels assistance , to attaine the art to forme a true humane bodie , by the only vertue of naturall forces ? As it appeareth in Virgill , subtillie deceiued by the Diuel : ) where he is not able to make either gold or siluer , a homogenicall bodie by any colour or force of art ? Nay what a mischief is in man to trust so much to a relaps , as he looseth the mercie of a reléeuer ? It is a common fault likewise in this science , or rather sinne , for men to suppose that by some art or extraordinary means , or mans cunning , Diuels may be circumscribed and shut in determinate and certaine places , ( as Christals , vials , or such like ) or that they may be tied there by exorcismes , commanded to yéeld answers ; or expelled vpon mislikes : For except Gods helpe doe immediatly further angels , or holie men doe immediatly commaund , Deuils by no meanes may be inforced and compelled . That God may commaund Diuels , it is euident , in that he had authoritie to make , power to glorifie , and iustice to condemne them ( as where Christ suffered them to enter the Heard of Swine . Luk 12. 72. Gaue power to his Apostles to expel them , briefly limited them , as in the Apocalips . ) That angels may command them , it must be confest , because as superiours by naturall power they may : that holy men can , God hath shewed by miracles : angels likewise as superiors may compell , because by law of order and course of concord , inferior should not resist superiors . Besides as in all pollices in gouerning Cities , in constituting Commonweales , magistrats are set to represse multitudes , and iudges to correct disorders : so God in the pollicy of celestiall and infernall Hierarchies , hath set angels in loue , to corred angels in hate , and by their order without contrarietie to reforme the confusion of the Diuels peruerted monarchie . Briefly , as to superior motions , inferior are subiect ; as to the planets , our bodies are dispositiuely subiugated , so by Diuine ordinance good command bad , to preuent corruption , and are restrained by good , to correct their malice , and insolence . There are many likewise that suppose the Diuell is inclosed in a ring , ready to giue them answer , taxed to submit to their curiosities , alwaies subiect to their commands : wherein they expresse their folly and their miscrie . Their folly in supposing him tied , that willingly answereth , and appeareth to deceiue : Their miserie , who thinke they hold the Diuell tied in fetters , where be kéepeth them fettered in follies . Tell me O Asterius , if man by his owne natural forces , can restraine or imprison a Deuil ? If thou say yea , thou errest , for the weaker is subiect to the stronger . If thou confesse No , then either ascribe the power to God that truly worketh it , or say the Diuell hath deceiued thée , that submits to be thy superior : briefly , thinke him neuer well tied vnto thée , except restrained by God , least he deceiue thée . I pray thée tel me ( quoth Metrodorus ) whether magicians may compell the Deuil ? Not by himselfe I told him , and so assure thée Metrodorus , quoth Anthonie : examin thy selfe , apply hearbs outwardly , speake incantations orderly , and tell me truely ( thy faith being strong ) if they can moue thée ? If thou say they cannot , then boldly auow they cannot moue the Diuel , who is thy superior in power , and seducer by kind : Onlie that power which magicians haue ouer spirits , is this , by couenant and league , not by authoritie and command , They may draw the prince of Diuels to charge his inferior : and without such contract they can no way inforce them . I pray you what command is this , where failing in any right , wanting one ceremonie , mistaking due houres , we neither may intreat nor forwardly command them ? Princes in Common-weales , are tied to performe couenants by bonds , and may breake them by prerogatiues , or may disannull them by convictions , or frustate them by displeasures : So in this worlds kingdome the Diuell is condicionate by permission , not force : and sufferance , not power . Whence then was the art inuented ( said Frumentarius ) to restraine Diuels ? from themselues it cannot be , since they affect superiority , and from men it cannot be , because they deceiue them . That Art ( said Anthony ) which Asterius taught to shut spirits in vials , and include them in Christals , is not properly an art , but a conuention , or secret , or publicke contract , betwéene fraudfull feinds , and bewitched men ) , the one affecting singularitie , the other Diuine honour , to which if men shall adhibit trust , and suppose them able to helpe , or mightie to harme , and vnder such trust make any image of man , or creature , and consecrate the same with such figures , charactors , words , suffumigations , and actions , as are by them thought requisit ; then doubtlesse such consecration ended , some spirit shal enter the image and giue answers , such as will deceiue , not such as can comfort ; such as shall eternally destroy , and not reléeue : brieflie , such as shall flatter , an Apostata like Iulian , to deceiue him with Iulian. To conclude , art Magick is the inuention and tradition of euill angels , who therfore ( O Asterius ) faine themselsues to be taken by thée , that they may take thée ; bound by thée , that they may bewitch thée ; subiect to thine emperie , that they may subdue thée ; inclosed by thée , that they may confound thée eternally : and séeme to be tied to thy mirror or christall , to the end that fastened in the chaines of thy sinne , they may beare thée to the prison of eternall obscurities . There is likewise a prestigious deceit in Diuels , whereby they faine to dispossesse bodies possessed , either by force of Musicke , power of hearbe , vertue of stone ( or any other sensible thing whatsoeuer ) for such means as these being subiect and passiue , the other superior and agent , it is impossible that any such sensible thing should inforce them : for hearbes , stones , and such other are bodies sensible , but Diuels whatsoeuer , are spirits seperate : so that except some supernaturall helpe from God assist these creatures , it is against reason , they should inforce the Diuels : where then Sathan faineth to yéeld to incantations , or to be expelled by musicke , as in Saule , or driuen backe by the liuer of fish , ( as in Tobie ) his expulsion is to be ascribed not to the harmonie of the Harpe , but Gods power and Dauids praier : neither the other to the smoke of the liuer , but to Tobies earnest intercession . By your leaue sir ( said Metrodorus ) it is not lawful to make vse of the Deuils helpe without sinne ? It is possible and permissible ( quoth Anthony ) by Gods authoritie : For in the primatiue church , excommunicants haue béen deliuered to the power of the deuill : and by Paules example it is sufferable , since he deliuered an incestious man to the hand of Sathan to be punished , ad interitum carnis ( as the glosse saith . ) But on our owne authoritie , we neither may nor should not , as appeareth . Leuit. 20. Where it is said , vir siue mulier in quibus phyonicus vel diuinationis fuerit spiritus , morte moriatur ; and in the ninetéenth , Follow not magicians , neither aske councell of Southsayers : So that hereby it appeareth , that they sin mortally , who either for things lost , either for treasure hidden , or such like vanities , require the aduice of coniurers , or search out the assistance of Astrologers . Thrée only questions remaine holy Anthony , which thorowly decided , I am fully satisfied . What are they Asterius . quoth Anthony ? The first is , whether witches or inchanters ministring remedies either for harmes done by themselues , or practised by others , do offend ; The second is , whether it be lawfull to vse the helpe of a magitian in any thing ; The last is , whether it be permissible in good sooth to practise any adiurations or incantations whatsoeuer ? I wil answer these questions ( said Anthony ) as succinctly as I may , and as truly as I ought : For the first , they not only sinne gréeuously , that hurt by Magicke , but such also as séeke by it to cure their owne defaults , or the infirmities in other : And the reason is , because that they which so worke , although they profit their harmed neighbor , Yet as Saint Paul saith , Non sunt facienda mala , vt vnde eueniant bona : Euils are not to be done that good consequences may follow of them : and whereas it is a most pernicious thing to inuocate the Diuel , or to make any expresse , or priuat contract with him : so likewise the remedies induced therby are most wicked & pernicious : For what is euill of it selfe , is not bettered by any good circumstance : Neither can any good intention reforme that which is naturally euil . So then although it be a thing of much goodnes to preuent our neighbors incommodities , yet must it be held unlawfull to extinguish their harms by practise of diuelish sorceries . Yet least you hold me precise , I must moderat this conclusion : for my opinion in this is not so peremptorie , but that I admit any lawful defraudation of Magick , as breaking an instrument , burning an exorcisme , and pulling out a needle out of a picture of wax , all which actions ( wanting the due circumstances of ceremonies , and diuelish obseruations : ) are rather passible in all men then reproouable in any . Touching the second , the difficultie is of no small moment , yet as ambiguous , is shortly decided : Look as ( saith Augustine ) it is lawfull for me to vse the oth of an infidell ( although I know he sweareth by those false Gods , whome he worshippeth ) for mine owne profit ; or as ( saith the schoolemen ) I may vse the Sacrament from a sinfull ministers hand : so may I take profit of another mans peruersenesse to mine owne commoditie : you are silent hearing this , holding it vere dixit , because ipse dixit : but least I should deceiue those ▪ whom I wish should conceit , I wil thus explaine this difficulty in a certain conclusion . How ( may you say ) ? What will you induce ? Nothing but truth ; and because truth , certaine ; and being certain , irreproouable : In a word therfore , all works and conuersing with witches is wicked , their counsailes reprobate , and their works damned : and the reason is , that since the inchanter ( séeking to make frustrate another mans increase by Diabolicall meanes ) doth himselfe gréeuously sinne . It is impossible likewise , but that he who demandeth the same question , should in like sort be faulty . For he that requireth a man to do that which without sinne he cannot do , is gréeuously guiltie . For by that demand , he consenteth to another mans iniquity , and besides his own sinne induceth him to offence , and euen as like paine , so like guiltinesse bindeth both the agent , and the consenter : so Paul testified . Rom. 10. where he saith : They are worthy of death , not onlie who do such things , but they also , who consent to the déed , or the doer : the demander likewise was the approximate and next cause of sinne , for although the inchanter were ready and prepared to the sin , yet had he not wrought the peculiar inchantments , had it not béene demanded at his hands . Touching the example also of the infidel , & the curate , they are altogether vnfit & impertinent to the cause we handle : for what so is demanded in these foresaid examples , are not euill in themselues , whereas those that are to doe them , if they list may rightfully finish them ; and if they misdoe them , it is not by reason of the error in the thing it selfe , but the default of the agent , ( who hauing power to finish the affaire in good sort , would notwithstanding misdoe the same : ) For he that requireth an oth from an infidel , wil not that he sweare by false Gods , for then he should sinne : but he only requireth him to sweare , and if the choice were in him , he rather would haue him sweare by the true God , then draw the false to testimony : In like sort also may it be answered of the curat , for without sinne may he minister , if he repent himselfe before the administration . Touching your third question , I hold it wholy vnlawful for this cause and reason , induced by Augustine vpon Genesis : because the Diuell ( as it oftentimes falleth out in such like superstitious rites and ceremonies , ) insinuateth himselfe into mens actions contrarie to their knowledge , and oftentimes against their will : for men ( and fond women especially ) vse these rites , words , and remedies , in cure of infirmities , and doubtlesse the Diuels are assistant in their working , to the end they may deceaue , and persuade them to trust in vain and superstitious things ▪ and this is that faedus tacitum , or secret league , which is said to be had with Diuels . Thus briefly haue I resolued thée , Asterius , setting little by my labor , so I may profit thée greatlie : Thou séest now the vanitie , scope , and issue , of this bodie of curiòsitie , here is nothing in it but deceit ; nothing , but blasphemie ; no meanes , but wicked : flie it therefore , and be rather glad that thou knowest how bad it is , then sorrie , to haue forsaken that which is preiudiciall to thy soule . Thou mouest me Anthonie ( quoth Asterius ) for whom authoritie and reason cannot moue , his sicknes is desperate and iudgement peruerted , and I begin to loath Magicke , onlie the delights of Astrologie & secrets of Astronomy ; ( if they in thy iudgements be permissible ) are the marks I shoot at , and the studies I would be exercised in . Astronomy and Astrologie quoth Metrodorus ? Why these are but customes of antiquitie , and apparances of Idolatrie , fruits of presumption , instructions of vaineglorie , supererogating deceits , & the bug-beares of the simple : For the professors hereof are waxt so peremptorie , as they ascribe more to the Sunne , the Moone , the Stars , and plannets , and their owne astronomicall calculations , then either to the blessed angels , or to Gods maiestie . That is true said Frumentarius , for they faine to pull God from his kingdome , defraud him of his Maiestie , and make him more bound to the starres , then euer were creatures to man . For they will be Gods priuie counsailers , dispose of his doomes , determine his works , and by their corrupt wits ( and course of the planets ) presume more then man should practise . They say that all sicknesse or health , riches , or pouertie , good , or bad , wisdome or follie , wholie depend on celestiall influences . They ascribe faire weather , or soul , to the reuolutions of the heauens , & presume so much on their foreknowledge , that no dissolution of Commonweale , no mortalitie of sicknesse , no tiranny of war , can fall out , but by their wits , and the celestiall bodies . For as they say , the bodies aboue , rule all things heare beneath : Thus make they by their owne imaginations , God more thrall and subiect then any Prince in his soueraigntie : For a king in his authoritie hath power of a page to make a Prince , of a poore man a Lord , without leaue of the plannets : Again , if a man trespasse against him , and be conuict of treason , he hath power to attach him , authoritie to iudge him , and means to execute him , he can depriue his heires of their heritage , and from their prosperities condemne them to pouertie . This power and fréedome hath a King , wheresoeuer the planets be , or in what signe aspect or constellation , without either leaue of the planets , or license of Astronomers : much more then the King of heauen ( that made the Sun , the Moone , and all things of nought , ruleth and guideth them by his wil , and rewardeth & punisheth euery creature after his deseruing ) may peremptorilie do what he list , without either assistance of planet , or councell of Astronomie . That is true said Anthonie , and I delight to heare it : your reasons Frumentarius , show your reading ; Metrodorus allegations , his iudgement , now therefore that Asterius may make one with vs in this resolution , I will thus brieflie prosecute this subiect . We find in Genesis , 10. At the beginning of the world , when God made all things of nought , the fourth day he made the Sun , the Moone and stars , and set them in the firmament to giue light to creatures here beneath : Ordaining the Sun principally to illumine the day , the moone and stars the night , ordering them to distinguish the one from the other , and to bée as tokens oftimes , daies , & years : He likewise placed them as marks and tokens , how to deuide yeares from moneths , months from daies , and daies from houres ; aduising man when to sléepe , and when to wake , when to rest , and when to trauel , when to plant , and when to sow , where to eare , and when to reape , and therefore ( saw Solomon ) that all things haue their times , and all things passe away vnder heauen , by the pace , and space of time : and so God made the firmament aboue ( with those bright bodies that are therein ) to serue mankind and all creatures , in their kind ; and of light and time ; of light , as a lanterne which may not be quenched ; of time , as a clocke that may neuer faile : he made them likewise for man , and not man to serue them : he gaue them also not to gouerne man , but he gaue man and woman wit , and discretion to gouerne themselues , by that light and knowledge of time , which he hath of the bodies aboue , that by their light they may sée to work , and by their stirring and their course , they may know what time it is wherein they ought to labour : and therefore saith the law , 2. q. v. Non licet in gloss . That the bodies aboue are tokens , and not causes of things here beneath : and as a lampe or clocke are necessarie for scholers , by night to rule , raise , and guide them in their studies : so do the bodies aboue , serue men on earth , that they may be enlightned by them , and by their mouing know their times to serue God according to their degrées and his dignities : and as the lampe or clocke in the colledge , ruleth not the scholer , but the scholers rule and order themselues by the clocke and candle , the one aduising them when to rise the other fréely lighting them to read : euen so man and woman , beast , and bird , and al liuing creatures , rule them by the bodies aboue , and yet the celestiall and superior bodies rule them not : they should not therefore be called gouernors of this world , because they gouerne not the world , but serue only as instruments of Gods power and gouernance : For it fareth by God and the celestiall bodies aboue , as it doth by the smith and his grindstone , the carpenter & his ax , the clockmaker and his clocke . Good Anthonie quoth Asterius , explaine me these comparisons . Thou séest apparantlie ( quoth Anthonie ) that when the smith grindeth a knife or a sword on his grindstone , the stone kéepeth and continueth in one course , and whirling circularlie about , doth so grind any thing , as the smith that sitteth aboue , ordereth and disposeth it ; if he will grind sharpe , it shall be sharpe ; if blunt , it grindeth blunt ; if square , it grindeth square ; so as the maner dependeth not on the stone in turning , but on his hand in gouerning . If he take away the sword or ax , the stone grindeth not , although it turne , and if the smith applie not some instrument , it worketh nothing : Why euen so fareth it with God , and the bodies aboue . For the planets are celestiall sphears , obserue one circuler course , not in their owne direction , but as from the beginning God ordered them : and as God will , so they worke : If he will they grind sharpe , and cause plagues , sicknesse , tempests , wars , and such like , they do so : and if his pleasure be , that they produce plenty , worke increase , stir calmes , and yéeld peace , they effect it : So God may do with the planets what he will , and without the planets what he list , yet are they so tied to him , that they onlie worke by his ordinance . Since God then ( saith Asterius ) doth with the celestiall bodies what he will , and disposeth them when he will ; and since he is frée in his doing , and vnconstrained by the planets , how should man know his secret doomes , by celestial influence ? or determine of his works by that ordinarierourse of the planets ? Asterius ( quoth Anthonie ) since thou canst not know by the axe when the carpenter will worke , nor iudge by the clocke , when the clarke will set it , nor guesse by the grindstone when or how the smith will grind : so neither by celestiall bodies or influence of planets , canst thou censure the procéedings of God , or iudge what he will ordaine of man , or how dispose of kingdomes , or when dispeople countries : For the planets are Gods instruments , and to them is prefixed one certaine and determinate motion , from which they may not varie , and which they cannot change : For frée election haue they none , in their doings , but God is the soueraigne iudge most rightfull , & most mercifull ; most frée , and most able , to punish , to spare , to correct , and forbeare : For his might excéedeth mans reach , and nothing may withstand him , and for that cause his works and wisdome is not limitted by the planets , but as men change their liuing , so God disposeth his louing , as they flie from their follies , so poureth he down his graces : For example , we haue Niniuie , which for sinne was threatened with distruction within fortie daies : and for repentance , dismissed from the hand of displeasure : yet in this breach of determination , the planets altered not their course , neither was there any prescience of Gods purpose by influence of celestial bodies . We read also in the fourth of the Kings : That God sent Esay the Prophet to Ezechias the King , because he had sinned , commanding him to make his testament , because he should die ; We find also written , that he trembled at his summons , repented him sore , wept bitterlie , and askt mercie : and consequentlie it appeareth ( by the Prophet Esay , Gods messenger ) to the king , that he had receiued his repentance , and heard his praiers , and that he should not die , but liue fiftéene years further : Now in this exchange of Gods wrath to mercie , what can Astrologie say , either of Gods purpose changed , or the planets courses altered ? But that it is apparant ( quoth Asterius ) that sodainly the Sun hereon changed his course , turned againe to the East , and renued the day againe . Oh sir ( quoth Anthony ) the turning againe of the Sun was not the cause of the mercie of God , neither a testimony of his iudgement changed , for he altered his doome before the Sun turned againe : So that the turning of the Sun was nought els but a token of mercie to the king . For right as the Sun changed his course vpon the repentance of Ezechias , so God altereth his sentence so soone as man repenteth him of his sinne , and therefore the law saith , 〈◊〉 deus mutare sententiam , si tu noueris emendare delictum God altereth the perill as soone as he knoweth that thou art repentant for thy trespasse . It was also a token to the king , that Gods behest should bée fulfilled : Now sir , all the Astronomers that euer were , could not foretell that wonderfull returne of the sun : because it excéedeth the course of nature , and the law of kind , and therefore that token proueth sufficiently that God is not ruled by the course of the planets , but that the planets are ruled by him : Neither that his iudgements are tied to them , but their motion directed and ordered by him . S. Paul considering this , cries out , Quis congnouit sensum domini , aut quis consiliarius eius fuit ? Who ( saith he ) knoweth the iudgement of God , or who was his counsellor ? Forsooth not vaine Astronomers , fantasticke Astrologers , cursed inchanters , and such like : For they are lighter ( as the French man saith , ) by ten degrées and graines of wit , then Triboulet the king foole , and thrust furthest from Gods counsaile , as men whome he most hateth : and therefore Paul saith , The iudgements of God are incomprehensible , and no man may know them , Neither may any man tract his waies , or trie his-secrets . For they be so medled with mercie , and mixt with righteousnesse , that they passe mans wit , and all humane capacitie : Vniuersa vire domini , veritas & vita , Iudicia domini abissus multa : The Iudgements of God be of a great depth , & the waies of our Lord are mercie & truth , yea so déepe are they , as no mans wit may sound them : so darke , as weak consideration cannot attain them : & therfore such Astronomers and Astrologers , that so much intermeddle with Gods works , and so déeply insinuate themselues into his secrets , are fond in their diuination , diuelish in their intention , and condemned in their enterprise . You are too strict ( quoth Asterius , old Hermit ) in reproouing Astronomy , and inforce more against Astrologie than you haue reason , for they are not so peremptorie as you iudge , but conclude nothing for certain and determinate ; onlie this they say , That they can measure inclinations of men , and dispositions of creatures , by the motion of the heauens , yet so as by vertue they conclude that both man and woman may ouer come the planets , alleaging in this the authoritie of Ptolemey , their arch maister , who with the Poet saith , Sapiens domina bitur astris : They concord likewise that by Astronomy they may know when men or women are enclined to war or peace , and when by common course of kind , tempest should arise , famine increase , warres take head , yet so restrain they themselues , that they confes that both praier may preuent such euill mishaps , & by course likewise it happeneth , that though the constellations take no effect in one countrie , yet in another they may be forcible . Well said Anthonie . since they can tell me nothing that shall happen , but ambiguouslie and doubtfully , since their demonstrations are fallible , and their positions vncertaine , It is inconuenient either to trust them , or to put affiance in their follies , for so may euery foole tell what he will , and excuse his error : Their manner of spéech then is but a coppie and coulor of subtiltie and vntruth : a net to catch mens soules , a sinfull excusation of sinne , and a chaine to draw men from God , and to tie them to fantasies : wise they would be thought , and are prooued ignorant ; secret and skilfull , but they are known deceiuers ; and faine would they be thought of Gods counsaile , but neither wot they how , neither can they , because they are so false : For the better proofe whereof you shall vnderstand , that there is but one sunne , one moone , and other fiue stars , Saturne , Iupiter , Mars , Uenus , and Mercurie , which with other stars whirle about the earth with the firmament euerie day naturall , passing ouer all climats , and countries , water & aire , in foure and twentie houres , which is called a day naturall from midday to midday : and make no more abode ouer one then ouer another , how should they then more incline in one land then in another ? Dispose one person more to vice or vertue , then another ? or threaten one countrie more with warre or peace then another ? Because ( quoth Metrodorus , to help Asterius , some what amased ) some constellation , or some coniunction , some aspect , or some influence in their swift passage and motion , falleth vpon one land more then another , & as men are born vnder diuers constellations , coniunctions , aspects , & signs , so are they inclined in diuors manners , hauing their affections more appropriate to vice , or vertue , war or peace . That is false ( quoth Anthony ) and thus I proue it : when the kings sonne is born at one instant with the bondmans soune , the time is one , the constellations , the sunne , the aspects , sighes , and planets alike : yet haue they not one inclination and disposition , for the kings sonne is disposed by inheritance to be a king after his father , and the bondmands sonne is disposed by his birth , to bée a bondman all his life time : as his father was a hundreth yeares before his creation ; no planet then could auoid this bondage , or depriue the kings sonne of his right and inheritance : In the same time , with the same aspects , vnder the same planets , when one child is brought forth , many other are borne ; yet haue they not all one inclination , neither are they subiect to one dispositions For some of them are inclined to goodnesse , and some to wickednesse : some to sicknesse , and some to health : some to be wrathfull , some to be mercifull : some to be wise , some to be fooles : some foule , some faire , some rich , some poore , some long liuing , some soone dying : Esau and Iacob had both one mother and one father ( Isaac and Rebecca ) and both were begotten at once , and yet were they diffident in manners , for Iacob was a good man , and Esau a bad : Iacob beloued of God , Esau hated for his wickednesse : Iacob was smooth of bodie , Esay full of haire : Iacob was a true simple man , Esau a prowd , and malicious son : so then it appeareth that such diuers inclinations of men and women , depend neither on the planets , or the time of their births . What then are the causes of the diuersities said Frumentarius ? Forsooth ( quoth Anthony ) Adams originall sinne , wherein we are conceiued , and being so conceiued , are to sin inclined , and therefore God saith , that mans heart & thought is prone to euill , euen from his youth , Sensus & cogitatio cordis generis humani in malum prona sunt ab adolescentia sua : no man therefore may say of himself , my heart is clean , as who should say I am pure and cleane without sinne . Some likewise are disposed to sicknesse , some more , and some lesse , and that for diuers causes : Sometimes for wicked sufferance , because children are not chastised in their youth : For as Salomon saith , the child that is suffered to haue his will , shameth his mother and his kinsfolke : Some for wicked company they be in , and wicked example of their elders , and misinformation : For as Salomon saith , A man in his ould age , hardly forsaketh the depraued customes of his youth . And yet it is a prouerb ( qd. Metrodorus ) Yong saint , old deuil . It is a sinfull prouerbe ( said Anthonie ) to draw men from science to sinne , from vertue to vice , and from God , to the Diuell : for Scripture saith , Bonum est homini cum portauerit iugum suum ab adolescentia sua , Happie is the man saith he , that hath borne the yoake of our Lord from his youth . And as the Poet saith , Quod noua testa capit , inueterata sapit .