The Height of Israels Heathenish Idolatry, Section 2 · Chapter 3

The Height of Israels Heathenish Idolatry · Section 2 · Chapter 3

p. 29CHAP. III. A digreſſion (neither vnneceſſary nor impertinent) concerning the knowledge of Deuils, and the meanes thereof, whereby they become furniſhed with matter of prediction.

SAtan hath euer beene (as now he alſo is) the great Witch of the world: be the inſtruments what they will, he was the firſt mouer. The parts or kindes of witchcraft are two: for it is either Diuining, conſiſting in matter of prediction and coniecture; or Working, conſiſting in matter of practiſe By both theſe Satan bewitched the heathen, and Gods people ſo farre as they hearkened vntounto him. In which regard, God iealous of his owne honour, and zealous of his peoples good, challenged the gods of the heathen (indeed deuils) concerning both theſe, in the place formerly alleadged, Iſa. 41.23. We are to ſpeake of them both, but firſt of Prediction.

By the warrant of the fore-named place,God onelyonly p… p…l… can … ſhew things …. wee may ſet downe this concluſion: It is the propertie of God only to ſhew the things that are to come hereafter; that is, to foreſhew, firſt, things in themſelues conſidered, without reſpect to their 1cauſes and ſignes neceſſarily accompanying them, and therefore things conſidered as to come, and not as preſent in their cauſes or ſignes: Secondly, euents in themſelues 2contingent, depending on indeterminate cauſes, and on the libertie of mans will: And thirdly, to tell afore-hand 3of theſe things, certainly, perſpicuouſly, infallibly, and alſo particularly, with circumſtance of time, place, manner. Thus in effect ſaith God to the gods of the heathen: All this I can doe and hauehave done by my Prophets: doe you the like, and I will yeeld; I will be no more God, but acknowledge your deitie, as the blinde heathen, and my people whom you hauehave bewitched, hauehave already done.

Let vsus then conſider of Diabolicall Prediction and Diuination, what, how farre forth and in what manner Satan can foretell any thing. And whereas all prediction and fore-ſhewing of any thing doth neceſſarily include and p. 30preſuppoſe Preſcience or fore-knowledge at the leaſt, in the firſt Author of prediction, (for elſe wee know that Satans prophets often ſpoke they knew not what themſelues) my purpoſe is to ſpeake ſomewhat of the knowledge of deuils, in this chapter; and after of the wayes and meanes whereby they vſed to manifeſt to men this their knowledge.

Now for our better conceiuing what knowledge they hauehave, let vsus firſt briefly ſee what knowledge they had before their fall: ſecondly, what after; and that either retained and old (as I may call it) or elſe new and attained vntounto by other meanes.

1. What knowledge the Deuill had before his fall.For the firſt. The very names giuen vntounto them, as well by prophane Writers as diuine, doth ſufficiently euince their great and wonderfull knowledge. The heathen, though ignorant of the creation and fall of Angels, yet ſeeme to acknowledge very great naturall knowledge to be in them, when they call them by the generall name of foreign, common as well to good as bad ſpirits. The word foreign ſignifies ſo much as foreign, ſciens, or one endued with knowledge: inſomuch that Ariſtotle, in regard of his great knowledge, is called by ſome foreign, and ſo is Plato called by Plutarch: and Homer of Dionyſius is called foreign. Yea Plato calleth God himſelfe magnum foreign, in regard of his omniſciencie. Which yet we muſt take with this difference: God is foreign or ſciens, knowes what he knowes ipsâ eſſentiâ by his eſſence; others in compariſon, as Angels, who are foreign, ſcientes ſuâ naturâ, endued with knowledge naturally; and men, who are habitu ſcientes, and attaine to the habit of knowledge. This name of foreign or daemon, is by Chriſtians giuen only to wicked fiends, in regard both of their knowledge in which they were created, as alſo of that which in part they ſtill retaine. The Scripture cals the Angels indifferently at their creation, in regard of their knowledge, foreign ſtarres of light,…ob 38.7. or morning ſtarres: and thus is Satan called Lucifer, or morning ſtarre, Iſa. 14.12. where the King of Babylons fall and ruine is reſembled by Satans fall from heauen.… 10.18. And thus ſaid our Sauiour, I ſaw p. 31Satan like lightning fall downe from heauen. But in particular: The knowledge which was common to all the Angels before their fall, was either naturall, or ſupernaturall: Naturall, which was giuen them of God at their creation, whereby, as S. Auguſtine ſaith, they ſaw and knew God the Father, Sonne, and holy Ghoſt, and alſo the creatures, and that either in the Word or Sonne of God, by whom all things were made, and in whom are the Ideaes and Images of all things: this knowledge, of S. Auguſtine is called ſcientia matutina & diurna, morning and day-knowledge: Or ſecondly, in the proper natures of the things themſelues; and this is called veſpertina, euening-knowledge, as being more obſcure then the former: Or thirdly, as Aquinas ſaith, per ſpecies in ſuis mentibus innatas, by the images and impreſſions of things connate, inbred, and naturally in their mindes. Supernaturall knowledge is that whereby they knew diuers ſupernaturall things only by a ſupernaturall gift of knowledge, which is double: The firſt, ſimply to know any ſupernaturall thing, as that God is iuſt, good, of infinite power, &c. but without all louelove or truſt in God. The ſecond, which is ioyned with louelove of God, with feare, and affiance in him; which ſome diſtinguiſhing, call diuine knowledge, and the former only ſupernaturall. This knowledge, howſoeuer it was moſt excellent in them before the fall, yet euen then was it infinitely inferiour to Gods omniſcience: ſo that they were ignorant of their owne fall and rebellion, of the myſterie of mans ſaluation, of caſuall and contingent effects not yet in act, of the turnings and windings, and ſecret thoughts of mans heart, vntounto which their eye-ſight could not attaine, vnleſſe God did open their eyes to ſee them.

Now being fallen, if the queſtion be,2. What knowledge the Deuill loſt by the fall, and what knowledge he ſtill retaines. what knowledge they hauehave loſt by their fall, and what they ſtill retaine; I anſwer, that no queſtion but their knowledge is much blemiſhed and darkened, ſo that whereas formerly they were bright morning-ſtarres, and lightning, in regard of their cleere knowledge, now they are ſaid to be in darkneſſe, yea darkneſſe it ſelfe, caſt out headlong from heauen a p. 32place of light,2 Pet. 2 4. Iude verſe …2 Pet 2:4 to hell a blacke dungeon of darkneſſe, being deliuered into chaines of darkneſſe, to be kept vntounto damnation, and all becauſe they abode not in the truth, which is a good can eat for vsus. More particularly I anſwer, firſt, for their naturall knowledge, none doubts but that now they know the ſame things for ſubſtance, both diuine and angelicall, humane and terreſtriall, which they knew before, yet more obſcurely then before, as man by his fall had his mind much obſcured, Gods iuſtice required ſo much.

Secondly, their ſupernaturall knowledge is wonderfully obſcured, for they are ignorant of very many things, which if they had not falne they ſhould hauehave knowne: yet is it not quite none, ſeeing we read in Scripture that they knew and confeſſed Chriſt to be the Sonne of God, and that he was come to diſſolue their wicked workes, to torment & to condemne them; that the Apoſtles were the ſeruants of the moſt high God, and conſequently that Chriſt was the moſt high God, whoſe ſeruants the Apoſtles were. But becauſe ſuch knowledge of Chriſt and of the Goſpell, though fruitleſſe and dead, cannot proceed from fleſh and blood, but onelyonly from diuine reuelation, either by good Angels, or by the effects of Gods power and prouidence, manifeſted to them, therefore we ceaſe further to ſpeake of it till we come to the third branch of their knowledge, which wee obſerued and called attained, or new knowledge.

Now laſtly, for ſauing knowledge ioyned with louelove and confidence in God, they hauehave no part at all in it, though no doubt but the good Angels hauehave it both much increaſed, and moſt ſtrongly and immutably confirmed in them. And this was the ſhrewdeſt and foreſt blow of all the reſt, whereby they were depriued of this ſauing and true knowledge, becauſe they abode not in the truth.

But yet, you may ſay, this lets nor but that their knowledge may be ſufficient enough to foreſee ſuch things as Oracles hauehave foretold, and which farre ſurpaſſe the reach of mans foreſight. Therefore let vsus conſider theſe two p. 33points, which are very pertinent. The firſt is, what things they can certainly know and foretell, and what not. The ſecond more particular, whether and how farre forth they knew the ſecret thoughts and affections of mans heart.

For the firſt,1. Whether Satan can certainly know and foretell future contingents. we muſt briefly know that things to come may be knowne two wayes, either in themſelues, or in their cauſes and ſignes. In themſelues, when things not yet exiſting are as certainely foreſeene as if they were preſent and laid open in our ſight: which is done either by the proper motion and ſpirit of the foreſeer, and this is Gods property alone; or by inſpiration from God, and ſo Gods Prophets both ſaw many things in themſelues by illumination from God, and alſo told them before they were. In their cauſes are future things foreſeene, when by the viewing and beholding of their cauſes, we gather that ſuch or ſuch effects will follow. Now becauſe effects flow from their cauſes either neceſſarily, the cauſes being ſuch as cannot be hindred, as is the eclipſe of the Sun or Moone; or, though not of meere neceſſity, nor of meere chance, yet for the moſt part and moſt commonly they follow their cauſes, which yet may ſometimes be hindered in their operations, as ſeed ſowne, by diuers occaſions is hindered that it doth not alwayes ſprout out, ſpindle and become corne: or laſtly, wholly caſually and contingently, their cauſes being altogether indeterminate and indifferent. Hence it is that Satan and his inſtruments may certainely know the firſt kind of effects, which euen men can certainely ſee and foretell. And for the ſecond kind, howſoeuer men cannot certainely, but onelyonly coniecturally and probably foreſee the euents of things; yet Satan may, at the leaſt more certainely then men, foreſee them, as more exquiſitely knowing the nature of their cauſes, and whether or no there be any impediment which may hinder their actual exiſtence; yet becauſe ſuch impediments often are ſent from God immediately, whoſe ſecret will they are ignorant of, hence wee alſo ſafely conclude, that euen ſuch effects cannot infallibly bee knowne by the Deuill beforehand, for God hath ſaid,Iſay. 44.25.Isa 44:25 I deſtroy the tokens of the Southſayers, p. 34and make them that coniecture fooles. But concerning the third and laſt kind, where the queſtion is, whether deuils know things meerely contingent or no, without ſpeciall reuelation, as that Iudas was to betray Chriſt, and the like; I anſwer, that to know ſuch things certainely belongs onelyonly to the true Iehouah, and cannot bee knowne preciſely either by man or Angell, good or bad, vnleſſe God reueale the ſame. As for example, to know beforehand the time and kind of a mans death, is contingent, of which the good Angell profeſſeth himſelfe to be ignorant when he was asked by Eſdras concerning that mattter.… So likewiſe many things were to befall the Church after Saint Iohns time, which the Angell could not foretell but by reuelation from Chriſt, yea Chriſt himſelfe reuealed ſuch things onelyonly to Iohn, which hee as man, receiued from his Father and from his owne diuinity. Much leſſe then can any wicked ſpirit naturally foreknow any ſuch contingent effect, howſoeuer they may coniecture better of theſe things then we men. Therefore, ſeeing we ſpeake not of a coniecturall but of a certaine and infallible knowledge of future contingents, wee conclude that no ſuch thing can bee foreknowne or foretold by deuils certainely without reuelation.

2. Whether and how ta… Satan … mans ….Now for the ſecond queſtion, whether and how farreforth they know the ſecrets and thoughts of mans heart; (for if it be granted that they doe know them, then doubtleſſe they may foreſhew many things which they ſee a plotting and contriuing, to diuers who are ignorant of other mens ſecret plots and practiſes) to this I anſwer, that Deuils cannot know any mans thoughts certainely and of themſelues, vnleſſe they bee made knowne by ſome outward ſigne or effect in the body, or by diuine reuelation, or the like.

To make this plaine: we may conſider our thoughts either as yet future and not actually in our vnderſtandings, or elſe as preſent. Now what ſhal be our thoughts a weeke, monethmonth, or yeare hence, no Deuill, yea not our ſelues can aforehand vnderſtand and know; this belongs onelyonly to p. 35him who knowes aforehand all kinds of impediments, whereby the will, being of it ſelfe moſt inconſtant and variable, may bee hindered from effecting this or that:Pro…e… … The heart of the King is in the hand of the Lord, and he turneth it whitherſoeuer it pleaſeth him: and ſo are all our hearts in Gods hand. To whom now can this hand of God and his inclining of our wils be knowne aforehand, but to himſelfe alone? Againe, what Angell or Deuill can certainely foreſee the alteration of mans body, what paſſions ſhall poſſeſſe him, what good counſell, precepts and admoniſhments ſhall be giuen him? all which may be lets and hinderances of the will.

Now ſecondly, concerning our thoughts as they are actually preſent in our vnderſtandings, we may conſider the obiect and the act. The obiect is the ſpecies, as we call it, phantaſme or repreſentation and image of any thing made in the imagination and phantaſie about which our mind is buſied. This I will not deny but that abſolutely and ſimply in it ſelfe conſidered, it may bee ſeene and knowne by the Deuill or an Angell, who can either penetrate into our phantaſie, or dart ſuch an obiect thereinto but for the act of thinking, which alwaies goes accompanied with an affirmation or negation, with approbation or refuſall, or perhaps with a reſolution and a concluſion of ſome thing to be done or not done; this is only knowne to God and to the partie whoſe thought it is: to God, being the mouer of the heart to embrace or refuſe ſuch an obiect, and who onelyonly is foreign, the knower of our hearts and witneſſe of our thoughts, by whom therefore (and by none other) we ſweare. To the man himſelfe;1. Cor. … for what (either Angell or) man knoweth the things of a man, ſaue the ſpirit of a man which is within him?

Yet conſider theſe our actuall cogitations with this difference, either alone, without all reſpect or relation to any effect wrought, or to any ſigne concomitant in the body, and ſo they yet remaine vnknowne to any Deuill or Angell: or ſecondly, with reference to ſome effect, ſigne, or note in the body, and ſo we grant that euen one man p. 36may know the inclination and affection of another mans heart, and therefore much rather the Deuill. Thus did Eriſtratus a Phyſitian come to know that inceſtuous affection and louelove which Antiochus bare to his mother in law Stratonices, whileſt, ſitting by him, and with no ſuch pretence, feeling and holding his pulſes, hee perceiued at her approching and preſence, his pulſes to be very quicke and to beat nimbly, and his colour to be ruddy; but when ſhe departed, his pulſes to be more dull and dead, and his face to waxe paliſh: ſo that we may conclude, that while the act of vnderſtanding is immanent, it is knowne to God onelyonly and to our ſelues; but being tranſient and bewraying it ſelfe in the body, it may bee knowne of Deuils, yea of men: yet not ſo certainely of Deuils, as either of God or of the man himſelfe.

From all this generally, which hath beene ſaid concerning the loſt and retained knowledge of Deuils, wee may in ſome meaſure ſee that blindneſſe and darkneſſe wherewith Satan and his Angels are ouerſhadowed, and ſo maintaine Gods cauſe and plea againſt them, Iſa 41.23. But yet, if we compare their knowledge with ours, it will appeare both that we are exceedingly inferiour to them, and therefore hauehave no cauſe to be ſecure, or much to magnifie our ſelues; and that the Heathen might in great probability be eaſily miſled and ſeduced by their Oracles and predictions.… Yet I will not here with Cardane take vponupon me to define and ſay that mans vnderſtanding comes as farre ſhort of that of the Deuils, yea much ſhorter then doth the ſenſe wherewith a dog is indued, come ſhort of humane vnderſtanding, making the difference to be in the ſame proportion which is in the numbers 3. 6. 12. ſo that as there is double diſtance betweene 12. and 6. and betweene 6. and 3 ſo the vnderſtanding of Deuils is double to that knowledge whereby a man excels a dogge. Neither will I here diſpute whether Deuils by diſcourſe and reaſoning, as we doe, or whether by inbred ſpecies or generall images and repreſentations of things, vnderſtand all things which they know. It ſhall ſuffice vsus to know that their p. 37knowledge is great, and that howſoeuer of themſelues they know not the ſecrets of mans heart, or ſuch things to come as are meerely contingent, yet that they both know and can foretell euen ſuch things alſo, but by other meanes. So that now we are come to conſider in the third place of a third kind of knowledge which they hauehave,3. Of the Deuils attained and acquired knowledge. which I may call acquired, attained, or new, and of the meanes and waies by which it is attained.

Where we make no queſtion but their knowledge may be increaſed: Gods knowledge onelyonly, as is himſelfe, is infinite, and can receiue no addition. Againe, Deuils hauehave foretold things paſſing the reach of their naturall vnderſtanding: neither is their knowledge more abſolute and perfect then the knowledge of good Angels, which yet (excepting onelyonly their ſight of God, in which conſiſts their happineſſe) receiuesaaEpheſ. 3.1…. Scalig. exe…t. 359. Sect. 11.Eph 3:1 increaſe from the Church on earth. Nay did our Sauiour himſelfe as man increaſe inbbLuke 2.52.Luke 2:52 wiſedome, who yet as man is much moreccHebr. 1.4.Heb 1:4 excellent then the Angels, and is hee yet as man ignorant of theddMarke 13.32.Mark 13:32 day and houre of the laſt iudgement? how then may not Satans knowledge be increaſed? Yet this I thinke, this new knowledge in Deuils is not loſt againe by obliuion, but is now become, aseeScalig. vt ſupra, accidens proprium propter naturam aptam ad retinendum. one ſaith of good Angels knowledge, a proper accident in regard of their nature which is fit and apt to keepe and hold what once it hath receiued: vnleſſe we will ſay, God doth immediately depriue them thereof, for which yet we hauehave no warrant.

Let vsus therefore conſider the wayes and meanes of this increaſe. I finde a threefold meanes of knowledge: 1.Thom. Aquin. Of the meanes thereof. Medium in quo vt ſpeculum: ſuch a meane as wherein we behold things as in a glaſſe. 2. Medium per quod, vt demonſtratio: ſuch a meane as whereby we come to knowledge, as by demonſtration and proofe. 3. Medium ſub quo, vt lumen: ſuch a meane as is light and illumination, vnderunder and in the beames whereof we ſee light. The firſt, ſome make the glaſſe of the Trinity, which, they ſay, Saints and men glorified beholding, doth repreſent to them (and to good Angels) Quod, quantum, quale, quando, cui placitum eſt, p. 38Scal. ut ſupr.what and how much knowledge, both for quantity and meaſure, and for quality and nature, when, and to whom in particular God pleaſeth. But taking for granted that Deuils behold not at any time Gods eſſence, which is meant by this glaſſe, wee leaue it, and come to the ſecond meanes whereby knowledge is had and increaſed, which is Medium per quod, or demonſtration; ſuch as being knowne, brings the knowledge of ſome thing formerly vnknowne.

The Deuils knowledge receiues increaſe.This for diſtinctions ſake, is had either from the effects and particular inſtances of experience, or from the cauſes of things. Now the knowledge of Deuils may receiue increaſe both theſe wayes.

1 From experience.And firſt from experience, which here I take in a large ſence, as it may agree likewiſe to deuils. Now experience being a particular obſeruation of many the like effects or ſignes, no queſtion but deuils by reaſon of their long continuance (being as old as the world) and of their excellent naturall vnderſtanding and ſagacitie, may both more cunningly and exquiſitely take notice of ſuch ſignes and effects, as alſo from thence inferre ſome concluſion and conſequent, better then wee men who are deſtitute of theſe helpes, yea better then themſelues conſidered at diuers times and in diuers ages. Thus, of themſelues not knowing our thoughts (as is proued) yet by ſome outward action, ſigne, motion, or geſture, they may diuine what a man thinkes and is a plotting, becauſe (as ſaith S. Auguſtine) they know by long experience that all men almoſt, Auguſt. de diuinat. daemonum.in whom formerly they hauehave obſerued the like ſignes, motions, or geſtures, hauehave done and practiſed the ſame things. Thus, for things contingent, by obſeruation they hauehave found forth and foretold the periods and tranſlations of Empires and Kingdomes, the continuance of which is ordinarily determined at 500.Pucerus li. de ditanat. generibus foreign. yeares, or not much vnderunder or ouer, as Pucerus doth inſtance.

Thus againe, from the preſent ſtate and carriage of things in the world, by obſeruing the manners and inclinations of men, with what care and induſtrie, or with what p. 39ſlothfulneſſe and negligence they goe about their affaires, by obſeruing mens conſultations and practiſes, from theſe I ſay, they can eaſily diuine concerning the euent of any buſineſſe in hand, and that better then the men themſelues that hauehave the managing of any ſuch affaires. For of old they know that ſuch proceedings, and ſuch affections in men, of pride, vaine-glory, emulation, wrath, and head-long impatience, will hauehave anſwerable and ſutable euents, and the ſame ends which formerly and in other men of like affections they hauehave had.

Now to make their prediction of any ſuch thing more certaine; when God permits, they by temptations and continuall perſwaſions ceaſe not to prouoke men to put in practiſe and execution ſome wicked thought or other. Thus was he bent and forward enough to ſtirre vp the Sabaeans and Chaldaeans to ſpoile Iob of his ſubſtance. And thus eſpecially he intermeddles with matters of State, ſo that he may preſume to foretell ſuch things as himſelfe for the greateſt part is the author of. And yet that agilitie whereby almoſt in a moment he can be preſent in moſt places, is a helpe to him herein; for thus when he ſees things a practiſing or already effected in one place, he can ſpeedily in another ſhew them to his prophets as things to come. And thus he foretold to his prophets in Noua Francia, the comming of the French, long before they approached.

Now ſecondly,2. From the knowledge of the cauſes of things. hauing by experience of effects attained to the knowledge of their cauſes, they can now from this knowledge more certainly then before behold the neceſſary dependance of effects on their cauſes. Thus they know the natures, qualities, and proper workes of the Starres, euen vponupon mans body, with what celeſtiall qualities and vertue the aire which doth incloſe vsus is affected and poſſeſſed at the inſtant of our birth: inſomuch that if Aſtrologers can but gheſſe from hence the future ſtate and fate of mens both liues and deaths, much more are deuils able to foretell the ſame. And ſo likewiſe in other cauſes.

But to leaue this point: The third and laſt way to attaine p. 40knowledge, or the increaſe thereof, is Medium ſub quo vt lumen, that is, Illumination. And thus Satans knowledge may be and is augmented. This light of knowledge being either naturall or ſupernaturall, we leaue the former, and for the latter, to wit, ſupernaturall illumination, we ſay, That deuils know many new things from diuine reuelation, 3. From diuine reuelation.and that either more immediate from God or good Angels, or elſe by meanes of the Scriptures, the reuealed will and word of God.

And that Either more immediately by himſelfe and good Angels:Firſt, from God and good Angels; which I the rather ioyne, becauſe ſome thinke that no reuelation is made to man or other creature, no not to Gods Prophets, but by the meanes of good Angels. But howſoeuer, we may ſay it is from God, and that more immediately then the knowledge which is had from Scripture. Therefore when it pleaſeth Gods iuſtice to take vengeance on the wicked, or by affliction to exerciſe his children, as he did Iob, then often he vſeth Satan as his inſtrument and executioner,Thus for diuers ends hee reuealed himſelfe to falſe prophets. 1 Sam. 28.17.191 Sam 28:171 Sam 28:19 manifeſting vntounto him what he will hauehave done, where, when, and how. And thus might he foreknow and foretell to Saul the time of his and his ſonnes death, and the tranſlation of the kingdome to Dauid.

Now God doth by other wayes and to other ends reueale things to come, and ſometimes ſpeake by the mouth of Satans inſtruments: ſometimes, to proue his people, and to know whether they louelove the Lord their God with all their heart, and with all their ſoule, as it is Deut. 13.1.2.3. ſometimes, God will hauehave Satan ſtrongly to delude wicked men, with pretence of truth, that they ſhould beleeue lies and be damned, which beleeue not the truth of God, 2 Theſſ. 2.12. but had rather heare it from the deuill.Ezek. 14.9.Ezek 14:9 Thus the Lord put a lying ſpirit in the mouth of all Ahabs prophets, as it is 1 Kings 22.23.Cauſam praeſcientiae daemoni… alibi quam in eorum natura quaerere conuenit. Sic olim Deus fallacij inſtruens impios doctores, ſeclera populi ſui vltus eſt: non quod illi praecellerent d…no intelligentiae, ſed quatenus in hunc vſi…n ap…ati er…t, graſſati ſunt, permiſsâ ſibi licentiâ. Caluin. in Iſaiam, c. 41.23. Of the Sibyls. And thus ſaith reuerend Caluin, Wee are to inquire the cauſe of Satans praeſcience elſewhere then in their nature. So of old, God to puniſh the ſinnes of his people, furniſhed them with falſe teachers, &c. Sometimes, to ſhew the immutableneſſe of his mercies towards his choſen people, and to ſhew that none can curſe them whom he will bleſſe. Thus he did put his ſpirit of prophecie vponupon the wicked Sorcerer p. 41and Witch Balaam, and ſpake vntounto him to bleſſe his people, being indeed hired to curſe them, Numb. 23.16.19. and 24 2.

Otherwhiles we know that the Sibyls the propheteſſes of the Gentiles, did foretell and prophecie many true things concerning Chriſt. Of whom worthy Zanchie ſaith, Ea non niſi ex aſſlatu diuino praedixerunt: They foretold ſuch things only by diuine inſpiration. And S. Ambroſe his ſpeech is knowne: Omne verum, à quocunque dicatur, à ſpiritu ſancto eſt: All truth, whoſoeuer be the ſpeaker of it, is from the holy Ghoſt. The reaſon why God ſpake by them, is diuerſly rendred. Thomas Aquinas ſaith he did it, the more to illuſtrate and make credible his truth, which ſhould receiue teſtimony euen from the enemies thereof. Or ſecondly, by this meanes to inſtruct and teach the Heathen, who would giuegive eare and credence to their owne Prophets, which they would deny vntounto Gods true Prophets. But I approue rather their iudgement that ſay, the end of ſuch true propheſies by theſe heatheniſh Propheteſſes was, that the Gentiles afterwards, who ſhould not beleeue Chriſt nor our Scriptures, teſtifying and propheſying of him, might by their owne Prophets be conuinced of the truth, and made the more inexcuſable in the day of iudgement. And to this end many verſes and oracles of the Sibyls are alledged againſt the Heathen by Iuſtin Martyr, Clemens Alexandrinus, Lactantius, Euſebius, and others, as appeareth by their bookes.

But ſecondly,2. Or by means of the Scriptures. the Deuill knowes many things out of Scripture, which in diuers things he better vnderſtands then we men, by reaſon of his quicke ſight, and alſo becauſe he can, in regard of his long experience, lay the ſtate of all things together, which we cannot doe: neither is this in him ſo ſtrange, ſeeing that as Porphyry relates,Porphyry as he is cited by Monaeus de v…rit. Chriſtianae relig. cap. 25. fine. the religious ſect of the Eſſens among the Iewes, by reaſon that they occupied themſelues in the propheſies of Scripture, made a profeſſion of propheſying and ſeldome miſſed; which I thinke Maſter Caluin aymes at when he ſaith, writing on Eſa. 41.23. and hauing ſpoken of Gods goodneſſe to the p. 42Iewes out of Amos 3.7. who hid nothing from them which was behoouefull to be knowne: Hâc praerogativâ ind…g… & …ccleſ…al… ſi ſunt Iudai, qui ex friuolis ſuis praedictionibus quaeſtum paſſim inter gentes ſ…cerunt. The Iewes intolera…ly and ſ…l…rouſly abuſed this prerogatiue, who from their …iuolo… predictions picked out a liuing among the Gentiles: as doe now many running rogues with vsus by telling of for…unes.

But if the Eſſens or Iewes were ſo cunning, Satan is much more cunning: and therefore his Oracle being demanded by King Alexander the great, before he warred with Darius King of Perſia, what ſhould be the euent and iſſue of his enterpriſe,… might well anſwere him as it did: Inuictus er…s Alexander. Thou ſhalt bee vnconquerable ô Alexander: and indeed the ſucceſſe was anſwerable, which was yet f…rther ſignified by an Eagle, which in the conflict with Darius, houered and fluttered ouer Alexanders head, gliding, and glauncing, and darting it ſelfe towards his enemies. This knowledge the Deuill had out of the propheſies of Iſai… and Daniel, who doe expreſſely point at Alexander. In the 11. chapter of Daniel verſe …. it is ſayd, A mighty King ſhall ſtand vp, and ſhall rule with great dominion, and doe according to his pleaſure: The circumſtances of the …ext are plaine and cleare for Alexander, and ſo taken by Iaddus the high-Prieſt of Ieruſalem, who when Alexander had ſubdued the Perſians and was now come to Ieruſalem, …et him in his prieſtly attire,… as Ioſephus records, carried him vp to the Temple, and ſhewed him the booke of Daniel, wherein it was propheſied certaine hundred yeares before, that a certaine Greeke ſhould come and conquer the Perſians, which now fell out to be himſelfe. Thus he knew the deſtruction alſo of Tyre by Alexander, out of Iſay 23.1. where by the land of Cethim or Cittim is plainely vnderſtood Macedonia (whereof Alexander was King) … many doe interprete it: and accordingly did foretell that he (Satan, vnderunder the name of Apollo) would leaue the City, as we read in Quintus Curtius. And thus might hee know the tranſlation of the Aſſyrian Monarchy vntounto the p. 43Medes and Perſians, and that by Cyrus, whoſe name long before his birth is expreſſely recorded, Iſa. 45.1. and ſo many the like, as Tortullian reckons them.

Now concerning Chriſts natiuity, life and death, the Sibyls hauehave foretold in ve…ſ… many things, andaa… Virgil from them. In their bookes wee finde, foreign, and being ſmitten he ſhall be ſilent, out of Eſay chap. 53.7. where it is ſaid, he was oppreſſed and afflicted, yet opened he not his mouth: and this, foreign, and he ſhall weare a crowne of thornes: And againe, foreign, moſt plainly out of Pſal. 69.21. They gaue me gall in my meate, and in my thirſt they gaue me vinegar to drinke. With many the like.

Now laſtly, ſee how the gods of the Heathen, Deuile indeed, foreſaw and foretold the ceaſing or Oracles, and their owne ſilencing, as out of many other place, … cially out of Zacharie 13.2. where, In … Lord of Hoſts, I will cut off the names of the … out of the land, and they ſhall no more be remembred: and I will … the Prophets and the vncleane ſpirit to …. So that when Chriſt was at hand, to whom they knew they muſt needs yeeld, yet that they might ſtill keepe their credit, & ſeeme to be ignorant of nothing, they foretold the ſame Hence that propheſie, foreign, foreteling that the place where Apollo gaue his anſwers ſhould be made obſcure: and hence to adde no moe examples, when Auguſtus C…ſa… in whoſe reigne our Sauiour was borne,… did demand of T…chia Prophece…e to Apollo who after him ſhould ſucceed and be Monarch of the whole world, he had his anſwer in diuers Greeke verſes, which in ſence ſound thus much, that an E…w child greater then the gods of the Heathen; had commanded him to leaue that place, and to betake him to his infernall den… therefore ſaith he, be gone, and from henceforth aske me no moe queſtions. The verſes runne thus:

foreign

foreign

foreign.

p. 44But to conclude this point, Satans ayme in giuing forth ſuch true Oracles which accord with our Scriptures, is not the ſame with Gods ends, of which formerly: but firſt, that by the truth of theſe Oracles he might winne credit to his lies and deuilliſh doctrines concerning the worſhipping of idols. Secondly, that thus he might get to himſelfe the name and eſtimation of God himſelfe, whoſe propertie alone it is to ſpeake truth. And thus ſaith Tertullian of Deuils, Hinc ſumentes temporum quaſdam ſortes, diuinitatem aemulantur dum furantur diuinationem: that is, They hence, that is, from the preachings of Gods true Prophets, taking the obſeruation of the lots and conditions of times, emulate and imitate Gods diuinity, while they ſteale from him their diuination and skill to foretell future euents.