The fifth Proposition.
THe Diuell can assume to himself[a] a body, and frame a voyce to speake with, and further instruct and giue satisfaction to those who haue submitted themselues vnto him, and are bound to his seruice. For he lost not by his transgression and fall, his naturall[b] endowments, but they continued in him whole[c] and perfect, as in the good Angels, who abide in that obedience and holiness wherein they were created, from whence a reason confirmatiue may bee thus framed, Good Angels can take vnto themselues bodies, as Genes. 18. 2. Iudg. 13. 3.6. therefore the euill also. Thus the Diuell hath appeared to some in the forme of a [d]Man, cloathed in purple, & wearing a crowne vpon his head: to others in the likenesse of a [e]Childe: sometime he sheweth himselfe in the forme of foure-footed beastes, foules, creeping things, [f]roaring as a Lyon, skipping like a Goat, barking after the manner of a dogge, and the like. But[g] it is obserued by some, that he cannot take the shape of a Sheepe, or Doue, though of an Angell of light: 2. Cor. 11. 14. And further, [h]most of the learned doe hold, that those bodies wherein they doe appeare, are fashioned of the[i] aire, (though it is not to be denied, but they can enter into other, as the Diuell did into the Serpent, deceiuing Eue, Gen. 3. 1.) which if it continuing pure and in the owne nature,[k] hath neither colour nor figure, yet condensed receiueth both, as wee may behold in the clouds, which resemble sometime one, sometime another shape, and so in them is seene the representation of Armies fighting, of beasts and Birds, houses, Cities, and sundry other kinds of apparations.
Histories of all can witnesse of the Diuels appearance in human[l] shape: thus a Pseudo-Moses, or Messias in Crete, perswaded the Iewes that it was he who brought their Fathers the Israelites out of Egypt, and led them through the Red Sea, and would conduct them also out of that land vpon the waters into Iudea. But many following his counsell, perished: the rest admonished by that destruction, turned back, accusing their folly; and when they made enquiry for this guide, to haue rewarded him according to his desert, was no where to be found, whereof they conceiued hee was a Diuell in Mans likenesse. And such an one [m]was that merry (but malicious) spirit, who walked for a long time in Saxony, and was very seruiceable, clothed in country apparrell, with a cappe on his head, delighted to conuerse and talke with the people, to demaund questions, and answer what he was asked, hurting none, except iniured before, and then declared himselfe a right diuell in reuenge.
[n]The late Discoueries and Nauigations made into the west Indies, can furnish vs with abundant testimonies hereof, in which the mindes of the inhabitants are both terrified & their bodies massacred by his visible sight, and cruell tortures; yet (which is the opinion of many learned) he cannot so perfectly represent the fashion of a mans body, but that there is some sensible deformity, by which hee bewrayeth himselfe; as his [o]feete like those of an Ox, a Horse, or some other beasts, clouen houed, his hands crooked, armed with clawes, or talants like a vulture: or some one misshapen part, wherein (though hee delight in the shape of man, as most fitting for company and conference) is demonstrated, the great and tender loue of God toward vs, who hath so branded this deceiuer, that hee may bee discerned euen of those who are but of meane capacity, and so consequently auoyded. And as in his body assumed, so in his speech there is a defect, for it is weake, small, whispering, imperfect.
And thus it is [p]reported of Hermolaus Barbarus, who inquiring of a spirite, the signification and meaning of a difficult [q]word in Aristotle, he hard a low hissing, and murmuring voyce giuing answere.
And this hee doth of set purpose, that so his sophisticall & doubtfull words might be the lesse perceiued.
Neither can this seeme strange to any, that the Diuell should speake, who brought a voyce from Trees to salute[r] Apollonius, and inspired that talkatiue Oke in Dodona, famous for the Oracles vttered there in Heroicall verse, to the Grecians, and to euery nation in his owne language, Chaldeans, Egyptians, Armenians, and other people who were led by him, and depended vpon his resolution.
And thus the [s]Image of Memnon, when the Sunne did shine vpon it, and his beames touched the lips thereof, (which was at the arising in the East) speake vnto them who were present.
And considering, as hath beene mentioned before, that there passeth betweene the Witch and her Diuell, a compact, as with a Maister and a Seruant, it must therefore consist vppon prescript tearmes of commaunding, and obeying; and then of necessity is required a conuersing together; and conference whereby the same couenant may be ratified.
[a.] Augustinus in Enchiridio, cap .59. & 60. & Lambertus Daneusin suis comentarijs: ad eundem.
[b.] Binfeldius de confessionibus maleficorum. Aquinas, Summa part. 1. quest. 51, art. 3. & 4
[c.] In Dęmonibus ἀγγελίκας δωρέας ου μήποτε ἄλλοι ὠσθας φάμεν, ἄλλοι εἰσὶ ὁλοκληροι και παμφανεῖς, Dionisius Areopagita, de diuinis nominibus cap. 4. & si vacat licebit consulere in eundem Pachemeræ Paraphrasin & maximi scholia. Isidorus Hispalensis de summo bono. lib. 1. cap. 12.
[d.] Sulpitius Seuerus in vita beati Martini. Multa exemplę habet Bodinus in pręfatione ad Dęmonomaniam.
[e.] Hieronimus in vita Hilarianis.
[f.] Psellus de dęmonum natura.
[g.] Binfeldius de confessionibus maleficorum.
[h.] Petrus Martyr in 28. caput. lib. 2. Samuelis. Aquinas in Summa parte 1. quest 51. articul. 2. Hyperius locerũ Theolog. lib.
[i.] Hesiodus ἔργων και ἡμέρων lib. 1. Dęmonas ait esse ἄερα εσσαμένους. proclus interpretatur quia sunt corpora aërea.
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[k.] Iulius Scaliger de subtilitate ad Cardanum exercitatione 359. sectione 13.
[l.] Socrates Historię ecclesiast. lib. 7. cap. 38. & historia Tripar. lib. 12. cap. 9.
[m.] Chronicon Hirsangiense.
[n.] Vide nauigationẽ Monsieur de Monts, ad nouam Franciam, lib. 2. cap. 5.
[o.] Binfeldius de confessionibus maleficorum. Alexander ab Alexandro dierum Genialium, lib. 1. cap. 19. Remigius de Dęmonolatria, lib. 1. cap. 7. & apud Rhodingium antiquarum lectionum lib. 29. cap. 5. est exemplum dignum admiratione.
[p.] Remigius dęmonolatrias lib. 1. cap. 8 & simile commemorat de Appione Grammatico Plinius naturalis histor, lib. 30. cap. 2. Nicephorus lib. 5. sub finem.
[q.] ἐντελεχεια
[r.] Philostratus de vita Apollonius lib. 6. cap. 13.
[s.] Sophocles in Trachinijs vocat δρῦν πολυγλωσσον, quia ut eius Scholiastes interpretatur ἤτοι πολλὰ μαντευομενος, και δια τουτο πολλα φθεγγομένος, ἢ τῆς διαφοραις διαλέκταις χρησμοδήσης και κατα την ..άνου των μαντευομένων γλωσσαν.
Et hinc Argo Lycophron in Alexandra sua λαληθρον κισσαν nominat quæ ex Didones quercu malum habuisse traditur quæ aliquoties locuta est vt apud Apollonium Argonauticωn quarto ideo & ἔυλαλον Αργος Orpheus appelat, vide plura apud Strabonem lib. 17. & eius de hoc sono iudicium perpende. Pausanias in descriptione decem regionum veteris Græciæ, libro primo in Atticis. Iuuenalis Satyro 15. Psellus de Dæmonum natura. Tacitus libro secundo Annalium.
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