The Damned Art of Witchcraft, Chapter 3

The Damned Art of Witchcraft · Chapter 3

p. 55CHAP. III.

Of the kinds of Witchcraft, and first of Divination.

WItchcraft is of tvvo sorts; Divining, or Working. For the whole nature of this art, consisteth either in matter of Diuination and coniecture, or in matter of practise. And in both p. 56these it is to be remembred, that nothing can be effected, vnlesse the partie hauehave made a league with the Deuill, expresse or secret, or at the least, a prepa…ation thereunto, by a false and erroneous opinion of the meanes.

Sect. I.

Diuination is a part of Witchcraft, whereby men reueale strange things, either past, prese…, or to come, by the assistance of the deuill.

If it be here demanded, how the deuill beeing a creature, should be able to manifest and bring to light things past, or to foretell things to come; I answer, first generally, that Satan in this particular worke, transformes himselfe into …n Angel of light, & takes vponupon him the exercise of these things in an ambitious (though false) imitation of diuine reuelations and predictions, made and vsed by God in the times of the Prophets & Apostles. And this he doth (as much is in him lieth) to obscure the glorie of God, and to make himselfe great in the opinion of ignorant and vnbeleeuing p. 57persons. Againe, though Satan be but a creature, yet there be sundrie waies whereby he is able to diuine.

First, by the Scriptures of the Old & New Testament, wherein are set downe sundrie prophecies concerning things to come. In the Old Testament are recorded many prophecies concerning the state of Gods Church, from the first age of the world, till the comming of Christ. In the New Testament likewise are recorded others, touching the selfe same thing, from the cōming of Christ in the latter daies, to the ende of the world. Now the deuill beeing acquainted with the historie of the Bible, and hauing attained vntounto a greater light of knowledge in the prophecies therein cōtained, then any man hath; by stealing diuinations out of them, he is able to tell of many strange things, that may in time fall out in the world, and answerably may shew them ere they come to passe.

For example: Alexander the great before he made warre with Darius king of Persia, consulted with the Oracle, that is, p. 58with the deuill, touching the euent and issue of his enterprise. The Oracle answered him thus; Alexander shall be a Conquerour; vponupon the prediction of the Oracle,P…tarch. in vita Alex. Alexander wages warre with Darius, and inuades Asia, and hauing conquered him, translated the Empire from Persia to Greece, according as the Oracle had said. Now if question bee made, how the deuill knewe the euent of this warre, and consequently made it knowne to Alexander? The answer is, by the helpe of a prophecie in the Old testament; for this thing was particularly set downe before hand by the Prophet Daniel, Dan. 11. 3. where he saith; That a mightie King sh…ll stand vp, and shal rule with great dominion, and doe according to his pleasure, and this was Alexander the great. Satan therefore knowing the secret meaning of the Angels wordes vntounto Daniel, framed out of them a true and direct answer, whereas he was not able of himselfe to de…ine certainly of the euent of things to come in particular.

The second meanes, whereby the p. 59deuill is furnished for his purpose, is his owne exquisite knowledge of all naturall things; as of the influences of the starres, the constitutions of men and other creatures, the kinds, vertues, and operations of plants, rootes, hearbs, stones, &c. which knowledge of his, goeth many degrees beyond the skill of all men, yea euen of those that are most excellent in this kind, as Philosophers, and Physicians. No marueile therefore, though out of his experience in these and such like, he is able aforehand to giuegive a likely gesse at the issues and euents of things, which are to him so manifestly apparent in their causes.

A third helpe and furtherance in this point, is his presence in the most places: for some deuills are present at all assemblies and meetings, and thereby are acquainted with the consultations and conferences both of Princes & people; whereby knowing the drift and purpose of mens minds, when the same is manifested in their speaches and deliberations, they are the fitter to foretell many p. 60things, which men ordinarily cannot doe. And hence it is apparent, how Witches may know what is done in other countries, and whether one nation intends warre against an other, namely, by Satans suggestion, who was present at the consultation, and so knew it, and reuealed it vntounto them. But how then comes it to passe, that the consultations and actions of Gods Church and children, are not disclosed to their enemies? euen by the vnspeakeable merciemercy and goodnesse of God, who though for speciall causes sometimes, he suffers Satan by this meanes to bring things to light, yet he hath restrained this his libertie, and subiected it vntounto his owne will, so as he keepes him out of such meetings, or compels him to conceale; whereas otherwise his malice is so great, tha… not a word could be spoken, but it should be carried abroad to the hurt & disturbance both of Churches and common-wealths.

The fourth way, is by putting into mens mindes wicked purposes and couns…ls; for after the league once made p. 61he laboureth with them by suggestions and where God giues him …, he neuer ceaseth perswading, till he hath brought his enterprise to passe. Hauing therefore: first brought into the minde of man, a resolution to doe some euill, he goes and reueales it to the Witch, and by force of perswasion vponupon the partie tempted, he frames the action intended to the time foretold, and so finally deludes the Witch his owne instrument, foretelling nothing, but what himselfe hath compassed and set about.

The fift helpe, is the agilitie of Satans nature, whereby he is able speedily to conuay himselfe from place to place, yea to passe through the whole world in a short …ime. For God hath made him by nature a spirit, who by the gift of his creation, hath attained the benefit of swiftnes, not onelyonly in dispatching his affairs, but also in the cariage of his person with great expedition for the present accomplishment of his owne desires.

Lastly, God doth often vse Satan as p. 62his instrument, for the effecting of his intended workes, and the executing of his iudgements vponupon men; and in those cases manifesteth vntounto him, the place where, the time when, and the manner how such a thing should be done. Now all such things as God wil hauehave effected by the deuill, he may fortell before they come to passe, because he knowes them before hand by reuelation and assignment from God. Thus by the Witch of Endor he foretolde to Saul the time of his death and of his sonnes, and the ruine of his kingdome,1. Sam. 28. 19.1 Sam 28:19 saying, To morow shalt thou and thy sonnes be with me, and the Lord shall giuegive the hoste of Israel into the hands of the Philisti…s; which particular euent, and circumstances appertaining, he did truely define; not of himselfe, but because God hath drawn away his good spirit from Saul, and had deliuered him to be guided by the deuill, whome he also appointed as a meanes; and vsed as an instrument to worke his ouerthrowe. The Scripture indeede maketh not particular mention of the time of Sauls death, it onelyonly recordeth p. 63the manner thereof, and that which followed vponupon his death; the translating of the kingdome to his neighbour Dauid after him; and yet because God vsed Satan as an instrument to bring this to passe, hereupon he was able to foretel the particular time, when the will of God should be wrought vponupon him. And these be the ordinarie meanes and helpes whereby the deuill may knowe and declare strange thinges, whether past, present, or to come.

Neither may this seeme strange, that Satan by such meanes should attaine vntounto such knowledge, for euen men by their owne obseruations may giuegive probable coniectures of the state and condition of sundrie things to come. Thus we read, that some by obseruation hauehave found out probably, and foretold the periods of famille… and kingdomes. For example, that the time and continuance of kingdomes is ordinarily determined at 500. yeares, or not much aboue; and that great families hauehave not gone beyond the sixt and seauenth generation. p. 64And as for speciall and priuate things, the world so runnes (as it vvere) in a circle, that if a man should but ordinarily obserue the course of things, either in the vveather, or in the bodies of men, or othervvise, he might easily foretell before hand vvhat would come after. And by these and such like instances of experiences, men hauehave gessed at the alterations and changes of estates, and things in particular. Novv if men vvhichwhich be but of short continuance, and of a shallovv reach in comparison, are able to doe such things, hovv much more easily may the Deuill, hauing so great a measure of knovvledge and experience, and beeing of so long continuance, hauing also marked the course of all estates, be able to foretell many things vvhichwhich are to come to passe? specially considering vvhat the wise man hath set downe to this purpose, that that which hath beene, shall be; and that which hath beene done, shall be done; and there is no new thing vnderunder the Sunne, Eccl. 1. 9.

If it be here alledged, that Diuination is a prerogatiue of God himselfe, and a p. 65part of his glorie incōmunicable to any creature, Isa. 41. 23. I answer, Things to come must be considered two waies; either in themselues, or in their causes and signes, which either go with them, or before them. To foretell things to come, as they are in themselues, without respect vntounto their signes or causes, is a propertie belonging to God onelyonly; and the deuill doth it not by any direct and immediate knowledge of things simply considered in themselues, but onelyonly as they are present in their signes or causes. Again, God foretelleth things to come certainely, without the helpe of any creature, or other meanes out of himselfe; but the predictions of Satan are onelyonly probable and coniecturall: and when he foretelleth any thing certainely, it is by some reuelation from God, as the death of Saul; or by the Scripture, as Alexanders victory: or by some speciall charge committed vntounto him, for the execution of Gods will vponupon some particular places or persons, as before hath beene shewed.

Thus much for the causes of Diuination. p. 66Now followe the parts and branches thereof. Diuination is of two sorts; either in and by meanes, or without meanes. Diuination by meanes, is likewise of two sorts; either by such as are the true creatures of God; or those which are meerly counterfeit & forged.

Sect. II.

Diuination by the true creatures of God, is distinguished according to the number of the creatures, into fiue distinct kinds, whereof foure are mentioned in the Scriptures.

§ 1. The first, is by the flying and noise of birds. Sorcerers among the heathen, vsed to obserue foules in their flight; for example, whether they did flie on the right hand, or on the left; aboue them, or below by them; whether crosse and ouerthwart, or directly against them. In like manner they obserued the noise & sound of the foule. And both these waies, sometimes by the noyse, and sometimes by the flight, they diuined of things to come, both publike and priuate, of good and bad successe p. 67in mans affaires; of the state of kingdomes, townes, families and particular persons. Now this kind of diuination is condemned by Moses, Deut. 18. 10. Let none be found among you that i… a—diuiner of diuinations: that is, (as some intepret it) a marker of the flying of foules: or a charmer, or a consulter with spirits, or a soothsayer; that is, such a one as by obseruing the flying and noise of fowles, takes vponupon him to foretell good or bad successe.

§ 2. The second kind of creatures vsed for diuinatiō, are the intralls of beasts, of which mention is made Ezek. 21. 21. where Nabuchadnezzar being to make warre both with the Iewes and the Ammonites, and doubting in the way which enterprise to vndertake first, he offers a sacrifice to the Idol gods, and opening the bellie of the sacrifice, looks vponupon the liuer, and by the signes therein found, he iudgeth what should be the issue of the warre. Which thing Nabuchadnezzar did according to the vsuall practise of the Heathen, who when they were to make warre, or to attempt any p. 68businesse of importance, were wont to offer sacrifice to their gods, and to prie into the intralls of the beast sacrificed: for example, the heart, stomake, splene, kidneies, but specially the liuer, and by certaine signes appearing in those parts, the deuill was wont to reueale vnthem what should be the successe of their affaires they had in hand. It were easie to exemplifie both these sorts of Diuination by sundrie particulars out of Heathen writers, but seeing the Scripture hath manifested that there are such, and experience shewes the same, I will forbeare that labour, and proceede.

But here it is demanded, why both these kindes of Diuination should be condemned in Scripture, considering they had so great applause among the Heathen?

I answer, because the flying of birds, and the disposition of the inward parts of creatures, are no true signes either of good or bad successe. For that which is a true signe of a future euent, must hauehave the vertue and power whereby it signifieth, p. 69from God himselfe, either by creation in the beginning, or by his speciall ordinance and appointment afterward. Now it cannot be shewed, that God in the creation infused any such vertue into the natures and motions of these creatures, whereby they might signifie such things; neither is there any apparent testimonie in the whole booke of the Scriptures, whereby it may be proued, that since the creation, they were appointed by God, to serue such vses and endes. And therefore howsoeuer they were esteemed of the Heathen, yet the word of God hath iustly censured them, as no true and proper causes of Diuination sanctified by God, but meerely diabolicall.

It is alleadged, that Ioseph diuined by his cuppe, as may appeare both by his stewards speech, as also by his owne, Gen. 44. 5. & 15. and yet that cuppe receiued no power from God, either the one way or the other, to be a cause or meane of Diuination.

The answer anciently and commonly made is this, that Iosephs steward p. 70spake not as the thing was indeede, but as the common receiued opinion was among the Egyptians, who esteemed Ioseph to be a man of great skill and wisdome, able by sundrie meanes to diuine and prophesie. To this I adde a second answer, that the steward spake not as he thought, but his purpose was in those words, to cōceale the knowledge of Ioseph his master from his brethren, that thereby they might not discerne who he was, but take him to be an Egyptian. Thirdly, the words may not vnfitly admit this interpretation, as if the steward had said, Know ye not that this cuppe which I finde in the sackes mouth of your yongest brother, is that whereby my master will easily prooue what manner of men you are? this answer is also auncient, and may well be receiued.

It is further obiected, that our Sauiour Christ by his speech vntounto the Pharisies, seemeth to approoue of Diuining by creatures, as by winds, and by clouds; When you see a cloud (saith he) rising out of the West, straight way you say, a showre commeth, p. 71and so it is: and when you see the South wind blow, ye say, that it will be hoate, and it commeth to passe, Luk. 12. 54, 55.

Ans. There be some kinds of predictions that are and may be lawfully vsed, because they are naturall, of which sort are those that are made by Physicians, Mariners, and husbandmen, touching the particular alterations and dispositions of the weather; and these beeing agreeable to that order which God hath set in nature from the beginning; by them a man may probably gather the state of the weather, whether it will be faire or foule; and of these naturall signs our Sauiour Christ speaketh, not of diabolicall, which hauehave no warrant, either from the common course of nature created, or by any speciall appointment from God. So that whatsoeuer can be said in their defence, this yet remaineth certaine, that the slying and noise of birds, and the state of the intralls of beasts, are no true signes ordained by God, but inuented by the deuill and his instruments, and therefore all diuination by them is iustly condemned, as wicked p. 72and deuillish.

Whence it appeareth, what iudgement may be giuen of those common signes of Diuination, which are obserued in the world, specially of the more ignorant sort. For example: A man finds a piece of yron, he presently conceiueth a prediction of some good lucke vntounto himselfe that day. If he light on a peice of siluer, then he stands contrarily affected, imagining some euill will befall him. Againe, when a man is taking his iourney, if a hare crosse him in the way, all is not well, his iourney shall not be prosperous, it presageth some mischiefe towards him. Let his cares tingle or burne, he is perswaded he hath enemies abroad, and that some man either then doth, or presently will speake ill of him. If the salt fall towards a man at the table, it portendeth (in common conceit) some ill newes. When a rauen stands vponupon some high place, looke what way he turnes himselfe and cries, thence, as some thinke, shall shortly come a dead corps; albeit this sometime may be true by reason of the sharpe sense of smelling p. 73in the raven. These and sundrie other of the like sort, are meerely superstitious. For the truth is, they hauehave no vertue in themselues to foreshewe any thing that is to come, either in nature, or by Gods ordinance. Therefore whatsoeuer diuination is made by them, must needes be fetched from Satanicall illusion. And though we cannot say they be soothsayings, or tearme the vsers and fauourers of them soothsayers, yet we may safely referre them to this kinde of diuining, beeing such as no Christian may warrantably vse, though some of them be not so grosse and palpable, as those that are condemned in the Scriptures.

§ 3. The third kind of creatures vsed to diuine by, are the starres. Diuination by starres, …s commonly called Iudiical Astrologie; of which we may read, Deu. 18. 10. 11. where the holy Ghost doth of purpose reckon vp all those kinds of deuillish arts, whereby men hauehave dealings and societie with Satan, either in divining or practising▪ among which, this is the second.

p. 74The word there vsed**…. may carrie a double sense. For it signifieth either him that obserueth times, vnderunder which acception Astrologie is comprehended, or him that obserueth the clouds. And howsoeuer the best learned Interpreters doe dissent about the notation of it, yet all agree in this, that this profession of Diuining by the starres, is there condemned: and that it is to be numbred among the rest expressed in the prohibition, may further appeare by other places of Scripture, as in Isa. 47. 13. 14. where the Lord threatneth the same iudgements against Diuiners by the starre…, that he doth against Soothsaiers and Magicians. Againe, in Dan. 2. 2. Inchaunters, Astrologians, and Sorcerers are ioyned together, as beeing all sent for about the same busines, v…z. to expound the Kings dreame. Nowe if the Lord himselfe hauehave allotted the same punishment to the Astrologer, which he hath to the Soothsaier & Magician, and account them all one; it is manifest, that Diuining by the starres ought to be held as a superstitious kind of Diuination.

p. 75Here if it be thought strange, that predictions by so excellent creatures as the starres be, should carrie both the name and nature of diabolicall practises, which can be done by none but such as are in league with Satan:

I answer, The reasons hereof are these:

First, it must be considered, that the drift and scope of this art, is to foretell the particular euents of things contingent, as the alteration of the states of kingdomes, the deaths of Princes, good or badde successe of mens particular affaires, from the houre of their birth, to the day of their death. And from this all men may iudge, what the art it selfe is. For the foretelling of things to come, which in their owne nature are contingent, and in regard of vsus casuall (I say not in regard of God, to whome all things are certenly knowne) is a propertie peculiar to God alone, and not within the power of any creature, man, or Angel. A point that is plainely taught by the Prophet Esai, from the 4. chap. of p. 76his prophesie, to the 48. The scope whereof is to prooue, that it is a prerogatiue appointed to the Deitie, and not communicable to the creature, to foreshew the euēt of things to come, which in our vnderstanding and reach, may either be, or▪ not be; and which when they are, may be thus or otherwaies. It remaines therefore, that Diuinations of this kind, taking from God his right, and robbing him of his honour, are iustly censured of impietie, & are in themselues wicked and abominable.

It is alleadged, that starres in the heauens, are the causes of many things happening in the world, and therefore to practise by them in this manner, deserueth no such imputation.

Ans▪ It cannot be denied that they are causes of some things, but I demand, what causes? not particular of particular euents… but generall and common, that worke alike vponupon all things: and no man can diuine of a particular euent, by a generall cause, vnlesse he also know the particular causes subordinate to the generall, and the particular dispositions p. 77and operations of them. For example, let twentie or thirtie egges of sundrie kinds of birds be taken, and set vnderunder one and the same henne to be hatched; it is not possible for any man, onelyonly vponupon the bare consideration of the heate of the hen, which is the generall cause of hatching the egges, to set downe certainely what kind of bird each egge will bring forth, vnlesse he know what the egges were particularly. For a generall and common cause, doth not immediately produce a particular effect, but onelyonly mooueth and helpeth the particular, immediate, and subordinate causes. Therefore the heat of the henne doth not make one egge to send forth a henne-chicken, another egge a ducke, a third a swanne, &c. but onelyonly helpeth it forward by sitting and crouching vponupon them. In like manner the starres are generall causes of naturall things, as the heat of the hen is of the hatching of the egges, and by them no man can rightly define of particular euents, and therefore Diuination by the slarres, whereby are fore-told particular contingent euents, p. 78in kingdomes, families, or particular persons, is but a forged skill, that hath no ground in nature from the vertue of the starres, for any such purpose.

A second reason may be this; All the rules and precepts of Astrologie, set downe by the most learned among the Chaldeans, Egyptians, and other Astrologers, are nothing els but meer dotages and fictions of the braine of man: for the rules and conclusions of all good and lawfull arts, hauehave their ground in experience, and are framed by obseruation, whereupon they are called Axioms, or positions of arte, so generally and vndoubtedly true, that they can not deceiue: But these rules are of a contrarie nature, hauing no foundation in experience at all; for if they had, this must needes follow, that the position of the heauens, and the course of all the stars, must needs continue one and the same; for the principles of art ought to be immutable: but neither the position of the heauens, nor the course of all the starrs, is alway one and the same. Againe, he p. 79that would make sound rules of art by obseruation, must know the particular estate of all things he obserueth: But no man knoweth the particular estate of all the starres, and consequently none can gather sound rules of arte by them. Thirdly, no man knoweth or seeth all the starres, and though they might be all discerned, yet the particular vertues of those which are seene, can not be knowne, because their influences in the aire, and vponupon the earth, are confused; and therefore by obseruation of them, no rules can be made, whereby to iudge of particular euents to come that be contingent.

But experience teacheth (may some say) that if a man addicted to this course shall practise the rules of Astrologie, it will fall out that the most things he foretelleth shall be true, and come to passe accordingly: which beeing verified in experience, it should seeme, that these principles are not vncerten: for how is it possible that vpō false grounds, should proceede true predictions? To this obiection, learned Diuines hauehave p. 80framed answer thus. That in this there is a secret Magicke at the least, if not an open league with Satan. For looke what is wanting to the effect of the starrs, the Deuill maketh supply of it by his owne knowledge in things that are to come to passe. And this is the iudgement of them that hauehave knowne this arte, which was also receiued for true in the daies of the Apostles.

The third reason. The man that repaireth to the Astrologian vpō the particular case for his helpe and counsell, must beleeue that he can and will doe for him; otherwise, if he come doubting of his ability, or in way of tempting him, he can not helpe him. Now in common vnderstanding, if the Diuiner brings the thing to passe, here must needes be more then Arte. For he that is master of a lawfull arte, can worke by his rules, whether a man beleeue that he can or no; yea though all the men in the world should doubt, his rules would be effectuall. The arte therefore it selfe is the old superstitious arte of the Chaldeans, which they beeing Idolaters, p. 81first ferched from the deuill, and his Oracles: yea, the practise thereof is nothing but superstitious sorcerie, and the vndertakers no better then Sorcerers. If any man doubt hereof, their writings are sufficient testimonies, and they thē selues auouch it. For it is a rule and maxime among them in all kind o… Sorcerie, that the learner must come credulous, and not doubting, or to tempt; otherwise no answer can be giuen.

But notwithstanding all these reasons alleadged for the proofe of this point, sundrie things are opposed to the contrarie.

For first, it is saide that the Sunne, Moone, and Starres were created for signes, Gen. 1. 14. and therefore that it is lawfull to diuine by them, seeing that in so doing, we doe but vse them to the ende for which God made them.

Ans. The reason is of no force. The starres indeede by this ordinance doe serue for signes, but of what? not of all things, but (as the text plainly sheweth) of daies, weekes, months, and yeare…; yea, of the seasons of the yeare; as of p. 82Spring, Summer, Autumne, and Winter; yea further, of the alterations of the weather in generall; but all this maketh nothing to ratifie Diuination of particular euents in things cōtingent, which are to fal out in the state of kingdomes, families, and persons: for they are not causes, but Signes, and that of some generall things onelyonly, not of particular.

Againe, it is said, that Moses & Daniel, two famous Prophets, are commended for their skill in this art: for of Moses it is saide, Act. 7. 22. that he was learned in all the wisedome of the Egyptians: and Daniel, in all the wisdome of the Chaldeans, Dan. 1. 17. 20. and we know, that the Egyptians and Chaldeans were the masters of Diuination, and eminent aboue all others in matter of Astrologie.

Ans. 1. It cannot be prooued out of those places, that Moses or Daniel were trained vp in this art: and though it should be granted they were, yet it follows not, that they were practisers of it. at least continually. For albeit, beeing children and of tender yeares in the courts of Pharaoh and Nebuchadnetsar, p. 83they had beene trained vp by their gouernours in this knowledge, it may not thence be concluded, that they finally submitted themselues to the practise thereof; considering that a man may learne that when he is yong, which afterward vponupon better iudgement and consideration, he may vtterly disclame. And so we are to thinke of them, that after God had called them, they did for euer lay aside all such wicked and deuillish practises, forbidden by God, and yet in vse among the Egyptians and Chaldeans.

Thirdly, it is obiected; the starres are admirable creatures of God, and the causes of many straunge effects in the aire, in the waters, and vponupon the earth also, in bodies of men and beasts: it may seeme therefore not vnlawfull to diuine by them.

Ans. We graunt that the S…arres, and especially the Sunne and Moone, hauehave great vertue and force vponupon the creatures that are below; partly by their light, and partly by their heat; but hence it will not follow, that they are, or may p. 84be lawfully vsed for Diuination: for whereas it hath beene shewed, that the grounds of all good arts are gathered by obseruation and experience, it is not possible for any man, truly and certenly, to obserue all particular euents brought forth by the starres, whereupon hee might ground his rules. And for proofe hereof; Suppose there were a heape of all kinds of hearbs growing vponupon the earth gathered together, which should be all strained into one vessell, and the liquour brought to the most skilfull Physitian that is, or euer was; can we thinke him able by tasting or smelling thereof, to distinguish the vertues of the hearbs, and to say which is which? To doe this when all were seuered each from other, is a hard matter, yet possible, considering they hauehave their seuerall natures and operations: but in this confused mixture to discerne the seueralls, is a thing passing the skill of man.

The like may be said of the particular vertue of eueryevery star; for they all hauehave their operation in the bodies of men, and other creatures; but their vertues p. 85beeing all mixed together in the subiect whereon they worke, can no more be knowne distinctly, then the vertues of a masse of hearbs of infinite sorts beaten together. For this is an vndoubted truth in nature: that the vertues of Celestiall bodies in their operations, are mingled with the qualities of the elements in the inferiour bodies, & the vertues of them all doe so concurre, that neither the heate or light of the starres, nor the vertue of …he elements, can be seuered one from another. And therefore though there be notable vertue in the starres, vet in regard of the mixture thereof in their operation, no man is able to say by obseruation, that this is the vertue of this starre, and this of that. The seauen Planets beeing more notable, then the other lights of the heauen, specially the Sunne and the Moone, hauehave their operations and effects plainely and perfectly knowne: as for the other, there was neuer any man that could either feele their heate, or certenly determine of any thing by them.

There being th… some stars, whose vertues p. 86are vnknowne, how can their operations and effects be discerned in particular? Therefore no rules can be made by obseruation of the vertues of the starres in their operations, whereupon we may foretell particular euents of things contingent, either concerning mens persons, families, or kingdomes.

A fourth reason. All starres hauehave their worke in the qualities of heate, light, cold, moisture, and drinesse, as for the secret influences which men dreame of, comming from them besides the saide qualities, they are but forged fancies. The Scripture neuer mentioneth any such, neither can it be prooued, that the Sunne hath any efficacie vponupon inferiour bodies, but by light and heate; which because they are mixt with other qualiti…s, they affo…rd no matter of prediction touching particular euents. For …hat though the celestiall bodies doe …use in the terrestriall, heate and cold, drought and moisture? doth it therfore follow, that these effects doe declare before hand the constitution of mans bodie? p. 87the disposition of mens minds? the affections of mens hearts? or finally▪ what successe they shall hauehave in their affaires, touching wealth, honour, and religion? Hence I conclude, that diuining by them in this sort, is meere superstition, and a kinde of sorcerie: for which cause in Scripture Astrologians are iustly numbred among Sorcerers.

Now that which hath beene saide touching this point, may serue for speciall vse.

And first, it giues a caueat to all Students, that they hauehave care to spend their time and wits better, then in the studie of Iudiciall Astrologie; and rather imploy themselues in the searching out of such things, as may most serue for the glorie of God, and the good of his Church. It is the subtiltie of Satan to draw men into such meditations, and to make this studie so pleasant, that it can hardely be left, when it is once begun▪ but let them take heede betime. For assuredly these vaine and superstitious practises, are not the builders and furtherers, but the hinderers and destroyers p. 88of religion, and the feare of God.

Againe, this must admonish them which suffer any losses, not to seeke for helpe or remedie at the hands of Astrologers, commonly called Figure casters, for their directions in the recouerie of thing… lost or stollen, commeth not by the helpe of any lawfull art, but from the worke of the deuill, reuealing the same vntounto them. And be…ter it were to loose a thing finally, and by faith to expect till God make supplie another way, then in this manner to recouer it again: yea, the curse of God hangeth ouer the head of him, that to helpe himselfe vseth diabolicall meanes. For put the case … thing lost of great value, be againe restored by the helpe of Satan: yet God in his iustice, for the vse of these vnlawful meanes, ma… take from the consulter twice as much; or at least his grace, and so giuegive him vntounto a reprobate sense, to beleeue the deuill to his vetter perdition.

Thirdly, it serueth to admonish vsus of some other vanities that accompanie Astrologie▪ specially of two.

The first, is the obseruation of the signe p. 89in mans bodie; wherein not onelyonly the ignorant sort, but men of knowledge doe far…e ouershoot themselues, superstitiously holding, that the signe is specially to be marked. An opinion in it selfe fantasticall and vaine, not grounded in nature, but borrowed from Astrologie. For the Astrologians for better expressing and establishing thereof, hauehave deuised newe spheres in the heauens, more then indeede there be, to wit, the ninth and the tenth; and in the tenth, commonly called the first mooueable, hauehave placed an imaginarie sphere, which they tearme the Zodiacke, and in the Zodiack twelue signes, Aries, Taurus, Gemini, and the rest, which they imagine to hauehave power ouer the twelue parts of mans bodie: as Aries, the head and face, Taurus necke and throat, &c. But these are onelyonly twelue imaginarie signes: for in the heauens there is no such matter as a ramme, a bull, &c. And how can it stand with reason, that in a firmament fained by Poets and Philosophers, a forged signe, which indeede is nothing, should hauehave any power or p. 90operation in the bodies of men?

Again, the very order of the gouernment of these signes in mans bodie, is fond and without shew of reason. For according to this platforme, when the Moone commeth into the first signe, Aries, shee ruleth in the head; & when shee commeth into the second signe, Taurus, in the necke; and so descends downe from part to part, in some part ruling two, in some three daies, &c. Where obserue, that the Moone is made then to rule in the cold and moist parts, when shee is in hoate and drie signes: when as in reason, a more consonant order were this; that when the Moone were in hoate and drie signes, as Aries, Leo, and Sagittarius, shee should rule in hoat and drie parts of the bodie; and when shee is in colde and moist signes, shee should rule in the colde and moist parts of the bodies; and so still gouerne those parts, which in temperature come nearest to the nature of the signes wherein the Moone is.

Besides this, some learned Physitians hauehave vponupon experience confessed, that p. 91the obseruation of the signe, is nothing materiall, and that there is no danger in it, for gelding of cattell, or letting of blood. Indeede it preuailes oftentimes by an old conceit and strong imagination, of some vnlettered persons, who thinke it to be of force and efficacie for restoring and curing: and yet the vanitie of this conceit, appeares in the common practise of men, who commonly vponupon S. Stevens day vse to let blood, be the signe where it will; though it be in the place where the veine is opened. But the truth is, the signe in it owne nature, is neither way auaileable, beeing but a fancie, grounded vponupon supposed premisses, and therefore ought to be reiected, as a meere vanitie.

The second thing belonging to Astrologie, which ought to be eschewed, is the choice and obseruation of daies. Curious diuiners doe set apart certaine dayes, whereof some are (as they say) luckie, some vnluckie. And these they appoint to be obserued for the beginning of ordinary works & businesses; as to take a iourney; to beginne to lay the p. 92foundation of a building, to plant a garden, to weane a child, to put on new apparell, to flit into a new house, to trafficke into other countries, to goe about a suite to a Prince, or some great man, to hunt and vse exercises, to pare the nayles, to cut the haire; in a word, to attempt any thing in purpose or action, which is not done eueryevery day. The effect and force of these daies, is not grounded either in arte or in nature, but onelyonly in superstitious conceit and diabolicall confidence, vponupon a wicked custome, borrowed from the practise of diuiners: and the daunger of such confident conceits is this; that the Deuill by them takes the vantage of fantasticall persons, and brings them further into league and acquaintance with himselfe, vnlesse they leaue them. And all such persons as make difference of daies for this or that purpose, are in expresse words plainly condemned, Deut. 18. 10, 11.

§ 4. The fourth kind of Diuination by true meanes, is the prediction of things to come by dreames.

In the old Testament we read tha… p. 93Sorcerers and false Prophets vsed to foretell strange euents, by reuelations which they had in their dreames. Such diuiners were among the Iewes: and for that cause the people of God were expressely forbidden to harken vntounto Dreamers of dreames, Deut. 13. 3. And the Lord himselfe by the Prophet Ieremie, taxeth the false Prophets, who broached false doctrine in his name by this deuillish meanes, saying, I hauehave dreamed, I hauehave dreamed, Ier. 23. 25.

Yet here it is to be remembred, that foretelling of future things by dreames, is not simply to be condemned, but onelyonly in part. For of dreames there be three sorts, Diuine, Naturall, and Diabolicall. Diuine, are▪ those which come from God: Naturall, which proceede from a mans owne nature, and arise from the qualitie and constitution of the bodie: Diabolicall, which are caused by the suggestion of the deuill.

Touching Diuine dreames: that there are, or at least hauehave beene such, it is euident. For these be the words of God, Numb. 12. 6. If there be a Prophet of the p. 94Lord among you, I will be knowne vntounto him by a vision, and will speake vntounto him by a dreame. And Iob saith, that God speaketh in dreames and visions of the night, when sleepe falleth vponupon men, and they sleepe vponupon their beds, Iob. 33. 15. Now these diuine dreames were caused in men, either immediately by God himselfe, as the former places shew; or by meanes of some good Angel. In this latter kind was Ioseph of…en admonished in dreames what to doe, by the ministerie of an Angel; as Matth. 1. 20. and chap. 2. 13. 19. and diuining by such dreames, is not condemned▪ for by them the most worthie Prophets of God hauehave reueiled Gods will in many things to his Church. Thus Ioseph by dreame had notice giuen him of his owne aduancement, Gen. 37. 7. 9. and by Pharaohs dreames which were sent from God, he also foretold the state of the kingdome of Egypt, touching prouision for seauen years dearth, Gen. 41. 25. By the same meanes the Prophet Daniel prophesied of the flourishing & fading of the chiefe Monarchies of the world, from his time to the comming p. 95of Christ, Dan. 9. &c. these therefore beeing one of the extraordinary means, whereby God hath manifested his will vntounto man in times past, more or lesse; diuination by them is not to be censured as vnlawfull, but rather to be honoured and esteemed, as the ordinance of God.

For the second sort which be Naturall, arising either from the thoughts of the mind, or the affections of the heart, or the constitution of the bodie: as they are ordinarie in all mē, in some more, in some lesse: so they vary according to the diuersitie of mens thoughts, affections, and constitutions: and by them a man may probably coniecture of sundrie things concerning the state and disposition, partly of his bodie, and partly of his minde.

As first he may gesse in likelihood, what is his constitution, as the learned in all ages, doe constantly auouch. For when his mind in dreaming runnes vponupon warrs, and contentions, fire, and such like, it argueth his complexion is cholerick. When he dreames of waters p. 96and …, it betokeneth abundance of phlegme. When his phantasie conceiueth heauie and dolefull things, full of griefe, feare, and horrour, it bewraieth a melancholike constitution. When his dreames be ioyfull and pleasant, as of mirth, pastimes, and delightful newes, his complexion is iudged to be sang…i….

… Againe, by naturall dreames a man may gess…ar the corruption of his owne heart… ▪ and know to what sinnes he is most naturally inclined. For looke what mon doe ordinarily in the day time conceiue and imagine in their corrupt hearts, of the same, for the most part, they d…e corruptly dreame in the night. And this is the rather to be obserued, because though the wicked man shut his eyes, and stoppe his eares, and harden his heart, and will not take notice of his enormities by the light of the Law; yet euen by his owne dreames in the night, his wickednes shall be in part discouered, and his conscience thereby conuinced, and he himselfe left in the end inexcusable before God. Now albeit p. 97a man may giuegive a probable coniecture of the premisses by natural drems; yet no diuination of things to come, whether publike or priuate, good or bad, can be made by them, either concerning persons, families, or kingdoms. Therefore the common obseruations of dreames in the world, whereby men imagine things to come to passe, & accordingly foretel them by those means, are vaine and superstitious, and iustly so condemned in the places before named, Deut. 13. Ier. 23.

Concerning the thirde kinde of dreames, which are caused by the deuil; It hath beene granted in all ages for a truth, that Satan can frame dreames in the brayne of man, and by them reueale his diui…ations. And it is plainly manifested by the continuall obseruation of the Gentiles, before the comming of Christ. For when Oracles, (that is, answers from the deuill) were in force, men that vsed to consult with them, and desired to be resolued in matters of doubt, were to lay them downe and sleepe beside the altar of Apollo, where p. 98they had offred their gift, and sleeping they receiued in a dreame, the answer for which they came; and this dreame was framed in the braine of him that slept, by the deuill, and in it the answer was deliuered by him speaking at or in the Oracle. So likewise in the Primitiue Church, since the comming of Christ, though Oracles then ceased, which were the greatest and strongest delusions that euer Satan had: yet he hath by dreames and visions wrought in the heads of many men most strange and curious concei…s for the raising vp of heresies, to the great disturbance of the peace of the Church. For we read in Ecclesiasticall stori…s, that the Maniches had their damnable opinions first inspired into them, and then confirmed by dreames. And in this age the first authors of the sect of the Anabaptists, had their curious conceits of reuelation, partly in dreames, partly in visions. Likewise the Familie of louelove hauehave their reuelations in dreames. For he that desires to become one of that sect, must ascend thereunto by degrees, before he p. 99can come to perfection to be an elder illuminate, or a man deified; to which estate when he is once come, he hath for his confirmation strong Illusions, both waking and sleeping in visions and dreames. Histories of latter times, and wofull experience sheweth this to be true, the deuill preuailing so strongly, that many hauehave fallen away by this meanes, beeing corrupted by a doctrin meerely carnall, howsoeuer maintained with pretense of great holynes. Againe, as the good Angels may cause diuine dreames from God, and therei… reuile vntounto men his will and pleasure concerning things to come: so no doubt the euill spirits may cause in men diabolicall dreames, and therein reueile vntounto them many strange things, which they by meanes vnknowne to men, may foresee and knowe. By all which it is euident, that there are and may be as well diabolicall, as diuine dreames.

The conclusion then is this: That as diuining by the second sort is superstitious, hauing no ground from Gods word: so fortelling by this third sort p. 100is flat Witchcraft, directly condemned in the places aforenamed, where men are forbidden to prophesie by them, or to regard them.

Yet forasmuch as dreames be of sundrie kinds, as hath beene said, it shall not be amisse to set downe some notes of difference betweene them, whereby they may be knowne and distinguished each from other. Which point indeede hath long agone beene handled in the Primitiue Church, but hardly determined. For the learned of that age hauehave auouched it a very hard matter, considering that the deuill in these, as well as in other things, can transforme himselfe into an Angel of light. But howsoeuer the case be hard, and the deuil politicke, yet by light of direction from the word of God, there may some true differences be set downe betweene them; as namely these.

First of all; diuine dreames hauehave alwaies had their preeminence aboue others, that generally they hauehave concerned the weightiest matters in the world; as the comming and exhibiting of the p. 101Messias, the changes and alterations of Kingdomes, the reueiling of Antichrist, & the state of the Church of God. And this may plainly appeare by those which Ioseph expounded vntounto Pharaoh, and Daniel vntounto the Kings of Babel and Persia. But in the other sort it is otherwise. For if there be any thing represented more then ordinarie in those that be naturall, it proceedeth meerely from fancie and imagination. And as for diabolical, they are not of so waightie matters, nor so hard to foretell. For though the deuill hauehave great power and skill, yet it is aboue his reach to determine of such things as these are, or to foretell them without helpe from God.

Secondly, diuine dreames be alwaies either plaine and manifest, or if they be obscure, yet they hauehave a most euident interpretation annexed vntounto them. Of the plainer sort, were the dreames of Ioseph the husband of Marie. Matth. 1. Of the other sort were Pharaohs, very darke and hidden, but God raised vp Ioseph to giuegive them an casie interpretation vponupon the instant. Gen. 41. p. 102Nebuchadne…sars dreames were full of obscuritie, and many matters were contained in thē, so as his spirit was troubled, and he forgat them; but God stirred vp Daniel and reuealed to him the secret, so as he remembred it to the King, and declared the true meaning thereof, Dan. 2. 1. 28. 36. Lastly, Daniels dreames of the foure beasts, &c. were of like difficultie, but the Angel Gabriel was presently sent to make him vnderstand them, Dan. 8. 16. Now those that are caused by the Deuill, as they be obscure and intricate, so the interpretation of them is ambiguous and vncertaine, because he himselfe cannot infallably determine how things shall come to passe, and thereupon is constrained to giuegive doubtfull answers by dreames. And such were not onelyonly the auncient Oracles among the heathen, where he gaue the resolution, but the moderne Prophecies giuen by him to some of his instruments in later time.

Thirdly, the dreame that comes from God, is alwaies agreeable to his reuealed will, and representeth nothing p. 103contrarie to the same, in whole or in part: whereas those that proceed from nature, doe sauour of nature, and bee agreeable to mans corruption, which is repugnant vntounto Gods will. And those that are suggested by Satan, are of the same nature; the generall scope whereof is to crosse the will of God, and to withdrawe the heart from obedience therevnto.

Fourthly, diuine dreames … a… this ende, to further religion and ple…e, and to maintaine true doctrine: but the deuill, an enemie to God, worketh in his dreames the subuersion of true religion, & the worship of God, that in the roome thereof he may set vp Idolatrie and superstition. For so much we learne, Deut. 13. where the false Prophet brings his dreame, and vtters it, yea and confirmeth it by a wonder; but marke his ende: It was to draw men to Apostacie: Let vsus (saith he) goe after other Gods; which thou hast not knowne, and let vsus serue them, vers. 2. Answerable to which, was the practise of the false Prophets afterwardes, who caused the people to erre p. 104…y their lies and flatteries. Ierem. 23. 32.

To conclude this point, it must be here remembred, that howsoeuer there …re and hauehave beene distinct sorts of dreams, yet those which are from God, were onelyonly in ordinarie vse in the old Testament, and in the Church of the New, are ceased, and take not place ordinarily. Whereas therefore men in their sleepes hauehave dreames, they must take them commonly to be naturall, & withall know that they may be diabolicall, or mixt partly of the one kind, partly of the other. And howsoeuer there may be some vse of the naturall, as hath beene said, yet commonly they are not to be regarded. And for the other which are from Satan, or mixt, they are not to be receiued, beleeued, or made meanes whereby to foretell things to come, least by this vse of them, we grow into familiaritie with the deuill, and before God be guilty of the sin of Witchcraft.

§ 5. The fift and last kind of Diuination by true meanes, is by Lots, when p. 105men take vponupon them to search out fortune (as they vse to speake) that is, good or bad successe in any busines, by casting of Lots, whether it be by casting a die, or opening of booke, or any such casuall meanes. I mention this the rather, because among the ignorant and superstitious sort, such practises are cōmon & in great accoūt: the Lot is an ordinance of God, appointed for speciall ends and purposes, but when it is thus applyed, it ceaseth to be lawfull, because it is abused to other ends then God by his word & ordinance hath allowed.

That we may the better knowe the abuse of a Lot in this kind, we must remember there be three sorts of Lots; the Ciuill, the Sporting, and the Diuining Lot.

The ciuill vse of Lots, is, when they be vsed for the ending of controuersies: the diuiding of lands and heritages: the disposition of offices amongst many that are equally fit, the trying of the right in doubtfull things, or lastly the discouerie of a malefactor hid amongst many suspected. By this vse of the Lot, p. 106was Saul chosen to be king ouer Israel, 1. Sam. 10. 21. the skape-goate separated frō that which was to be sacrificed, Leuit. 16. 8. the land of Canaan diuided among the children of Israel, Iosh. 14. 2. &c. the trespasse of Achan found out, Iosh. 7. 15. and Matthias chosen to be one of the twelue, Act. 1. 26. and of this Lot Salomon saith, Pro. 18. 18. The Lot causeth contentions to cease, and maketh partitions among the mightie. Hereupon the ciuill vse of Lots hath his warrant in Gods word, so it be lawfully vsed in case of necessitie, with i…uocation of the name of God, and with expectation of the euent from God, by whose hand & immeadiate prouidence it is disposed. For the Lot (saith Salomon) is cast into the lap, but the whole disposition thereof is from the Lord, Pro. 16. 33.

The Sporting Lot is that which is commonly vsed for some vaine and vnnecessary ende; as to set vp banck-rupts, or such like. This hath no warrant in the word of God whereupon men should vse it, and therefore is no better then an abuse of Gods ordinance, to speake p. 107no more of it.

Now the diuining Lot performed by the opening of a booke, or the casting of a die, or such like, thereby to declare good or bad successe, cannot be done without confederacie with Satan either explicite, or implicite. For the plaine cast of a die, or the opening of a booke without beleeuing, can doe nothing for discouering of future contingents. And what is there in the nature of these actions to produce such effects? or where, or when did God giuegive this vertue to them, certainely to determine of things hidden from man, and knowne onelyonly to himselfe? Diuination therefore by them is to be holden as a practise, not onelyonly sauouring of superstition, but proceeding from the arte of Witchraft and Sorcetie.

And thus much of Diuination by meanes of the creatures; and the seueral kinds thereof.

Sect. III.

The second kind of Diuination, is by counterfeit, and forged meanes, which are p. 208none of the creatures of God: whereof one kind onelyonly is mentioned in Scripture, viz. when Satan is consulted with in the shape of a dead man. This is commonly called Neeromaneie, or the blacke arte, because the Deuill being sought vntounto by Witches, appeares vntounto them in the likenes of a dead bodie. And it is expressely forbidden, Deuter. 18. 11. yea condemned by the Prophet Esai, 8. 19, 20. who saith in plaine tearmes, that Gods people ought not to goe from the liuing to the dead, but to the Law and to the testimonie. A memorable example hereof is recorded in 1. Sam. 28. the obseruation whereof, will discouer vntounto vsus the chiefe: points of Necromancie. There Saul about to encounter the Philisti…s, beeing forsaken of God, who refused to answer him, either by dreames, or by Vrim; or by the Prophets, inquired for one that had a familiar spirit: and hearing of the Pythonesse at Endor, went vntounto her by night, and caused her to raise vp Samuel, to tell him of the issue of the warre. Now the Witch at his request raised vp the Deuill, with whome p. 109shee was confederate, in Samuels likenesse; who gaue him answer concerning his owne ouerthrowe, and the death of his sonnes. Which example declareth plainely, that there is a kind of diuination, whereby Witches and Sorcerers reueale strange things, by means of the deuill appearing vntounto thē in the shapes or shadowes of the dead.

Touching the truth of this example, two Questions may be mooued.

The first is, Whether that which appeared, was true Samuel or not? Some say it was Samuel indeede: others (who hold that there are no Witches) denie that it was either Samuell, or the deuill; and affirme it to be some other counterfeit comming in Samuels attire to deceiue Saul: both which opinious are false and here to be confuted.

And first, that their opinion which say that true Samuel appeared vntounto Saul, is a flat vntruth, I prooue by these reasons.

I. Before this time, God had withdrawne his spirit from Saul, as himselfe confesseth, and denied to answer him any p. 110more by ordinarie meanes, in such sort as before he had done. Hereupon I gather, that it is was not probable, that God would now vouchsafe him the fauour to suffer Samuel to come vntounto him extraordinarily, and tell him what should be the end of his warre with the Philistins: and to this purpose it is affirmed twise in that chapter, that God had taken his good spirit from Saul.

II. The soules of the faithfull departed, are in the hands of God, and doe rest in glorie with himselfe, and their bodies are in the earth, and there rest in peace. So saith the voice from heauen, Reuel. 14. 13. Blessed are the dead that die in the Lord: for they rest from their labours, and their works, that is the reward of their workes, follow them immediatly, or at the heeles, as the word signifieth. Now suppose the deuill had power ouer Samuels bodie, yet to make true Samuel, he must hauehave his soule also. But it is not in the power of the deuill, to bring againe the soules that are in heauen vntounto their bodies, and so to cause them to appeare vntounto men vponupon earth, and to p. 111speake vntounto them. The Deuills kingdome is in hell, and in the hearts of wicked men on earth; yea whiles the children of God are in this world, he vsurpeth some authoritie ouer them, by meanes of their owne corruption: But heauen is the kingdome of God and his Saints, where Satan hath nothing to doe, considering that there is no flesh or corruption, to make him entrance or yeeld him intertainement. Neither can it be prooued by Scripture, that the deuill can disturbe either the bodies or soules of them that die in the Lord: and therefore the Witch with all her power and skill, could not bring Samuels rotten bodie (for so no doubt it was now) and soule together.

III. This shape which appeared suffered Saul to adore and worshippe it, where is the true Samuel would neuer hauehave receiued adoration from Saul the king, though it had beene in ciuill manner onelyonly. Whome then did Saul adore? Answ. The Deuill himselfe, who beeing an enemie to the glorie of God, was content to take to himselfe that p. 112honour, which a King in dutie is to performe to God himselfe.

IV. If it had beene true Samuel, he would certainly hauehave reproued Saul for seeking helpe at Witches, contrarie to Gods commandement, & that doctrine which he had taught him from God in his life time. But this counterfeit reproued him not, and therefore it is not like to be the true Prophet of God, but Satan himselfe, framing by his art and skill the person and shape of Samuel.

But it is alleadged to the contrarie, that Samuel a…ter his sleepe, prophesied of the death of Saul, Ecclesiastic. 46. v. 20. A…ter his sleepe also he told of the Kings death, &c. Answ. That booke penned by Iesus the sonne of Sirach is a very worthie description of Christian Ethicks, contaming more excellent precepts for manners, then all the writings of heathen Philosophers, or other men. But yet it is not Scripture, neither did the Church euer hold and receiue it as C…onicall: yea, the author himselfe …sinuateth so much in the beginning thereof: for in the preface he p. 113disableth himselfe to interpret hard things, and after a sort craues pardon for his weaknesse, which is not the manner of the men of God, that were penmen of Scripture. For they were so guided by gods spirit in their proceedings, that nothing could be hard vntounto them. This priuiledge no ordinarie man hath assurance of: and therefore this author writing vponupon his owne priuate motion, was subiect to error, and no doubt this speach of his, beeing contrarie to that which is recorded in the Canonicall Scriptures, is a flat vntruth.

Secondly, it is obiected, that the Scripture calleth him Samuel, that appeared vntounto Saul. Ans. The scripture doth often speake of things, not as they are in themselues, but as they seeme to vsus. So it is affirmed, Gen. 1. 16. that God made two great lights, the Sunne and Moone: whereas the moone is lesser then many starres, yet because in regard of her nearenesse to the earth, shee seemeth to vsus greater then the rest, therefore shee is called a great light. In like manner Idols in the Scripture are p. 114called Gods, not that they are so indeed, (for an Idoll is nothing, 1. Cor. 8. 4.) but because some men doe so conceiue of them in their mindes. In a word; the Scripture oftentimes doth abase it selfe to our conceit, speaking of things not according as they are, but after the manner of men; and so in this place calleth counterfeit Samuel, by the name of the true Samuel, because it seemed so vntounto Saul.

The third obiection: That bodie which appeared, prophecied of things that came to passe the day after, as the death of Saul, and of his sonnes; which indeede so fel out, and at the same time, therefore was like to be Samuel. Answ. There is nothing there said or done, which the deuill might not doe. For when the Lord vseth the deuill as his instrument to bring some things to passe, he doth before hand reueile the same vntounto him: and looke what particulars the deuill learneth from God, those he can foretell. Now the truth is, Satan was appointed by God to worke Sauls ouerthrowe, and it was made knowne p. 115vntounto him when the thing should be done; by which meanes, and by none other, the deuill was enabled to Foretell the death of Saul. Where (by the way) obserue, that in this case the deuill can reueale things to come certenly, to wit, if he be appointed Gods immediate instrument for the execution of them, or knowes them by light of former prophecies in Scripture.

Fourthly, dead men doe often appeare and walke after they are buried. Ans. It is indeede the opinion of the Church of Rome, and of many ignorant persons among vsus, but the truth is otherwise. Dead men doe neither walke, nor appeare in bodie or soule after death: for all that die, are either Righteous, or wicked: The soules of the Righteous goe straight to heauen, and the soules of the wicked to hell, and their remaine till the last iudgement: and therefore of the iust it is said, that they are blessed when they die, because they rest from their labours, Apoc. 14. 13. But how doe they rest, if after they be dead they wander vp and downe in the earth?

p. 116If it be said, that Moses and Elias appeared when Christ was transsigured in the mount; and that Lazarus rose again, and at Christs resurrection many dead bodies rose againe and appeared.

I answer; there were two times when God suffered the dead to be raised vp againe; either at the planting of his Church, or at the restoring and establishing of it, when it was rased to the foundation. Thus at the restoring of religion in Elias and Elishaes times, the sonne of the Shunamitish woman, 2. King. 4. 34. and the widowes sonne at Sarephta, 1. King. 17. 21. were raised. Againe, when God would restore his Church, which was fallen to Idolatrie about the death of Elisha, he caused the like miracle to be wrought in the reuiuing of a dead man by the touching of Elishaes dead carkeise in the graue, thereby to assure the people of their deliuerance, and to cause them to embrace the doctrine of the Prophet after his death, which in his life they had contemned. In like manner at the establishing of the Gospel in the new p. 117Testament, it pleased Christ to raise vp Moses and Elias, and to make them knowne to his Disciples by extraordinarie reuelation, that they might beleeue that the doctrine which hee preached was not newe, but the same in substance with that which was recorded in the Law and the Prophets, both which were represented by Moses and Elias. So also he wrought the miracle vponupon Lazarus, the widowes sonne, and lairus daughter, thereby to sliewe the power of his Godhead, the truth of his calling, the testimonie of his Doctrine: lastly, to make knowne the power of his resurrection, he caused some to rise and appeare to others, when he himselfe rose againe. But out of these two times we hauehave neither warrant nor example, that God suffered the dead to be raised vp. Wherefore those instances will not any way confirme Samuels appearing, which indeed was not true, but counterfeite and forged by the Deuill himselfe.

Now for the second Opinion, of those which denie that there be any p. 118Witches, and thereupon hold that this was a meere cosenage of the Witch, suborning some man or woman to coū terfeit the forme, attire, and voice of Samuel, thereby to delude Saul, that also is vntrue. For he that spake foretolde the ruine of Saul, of his sonnes, and of his armie, yea the time also wherein this was to come to passe: whereas in likelihood no man or woman in all Israel, could hauehave foretold such things before hand of themselues. It was not then any cosenage, as is affirmed, but a thing effected by the deuill, framing to himselfe a bodie in the likenesse of Samuel, wherein he spake.

If therefore it be manifest, that by counterfeit apparitions of the dead Witches and Sorcerers can foretell things to come: hence sundrie points of Witchcraft may be obserued.

First, that there is a league between the Witch and the deuill. For this was the cause which mooued Saul to seeke to Witches, because neither he himselfe, nor any of his seruants could raise vp Satan in Samuels likenesse, as the p. 119Witch of Endor did. But Saul beeing a King, might hauehave commanded helpe from all the wise and learned men in Israel, for the effecting of such a matter: why then would he rather seeke to a silly woman, then to them? The reason was, because shee had made a compact with the deuil, for the vsing of his helpe at her de …aund, by vertue whereof he was as readie to answer, as she to call him; whereas Saul and the learned Iewes, hauing made no such league, neither he by his power, nor they by their skill, could hauehave performed such a worke.

Secondly, the deuill will be readie at the call and command of Witches and Sorcerers, when they are intending any mischiefe. For here the Witch of Endor no sooner spake, but he appeared, and therefore the text giues her a name that signifieth one hauing rule and command ouer Pytho, that is, the familiar spirit: yet when he is commanded, he yeelds not vponupon constraint, but voluntarily, because he builds vponupon his owne greater aduantage, the gaining of p. 120the soule of the Witch. Where by the way, let it be obserued, what a pretious thing the soule of man is; the purchasing wherof, can make the proud spirit of Satan so farre to abase it self, as to be at the command of a silly woman. Againe, what an inueterate malice Satan beareth to man, which for the gaining of a soule, will doe that which is so contrarie to his nature. It may teach man, what to esteeme of his soule, and not to sell it for so base a price.

Thirdly, by this, the great power of the Deuill in the behalfe of the Sorcerer, is made manifest. For he was presently at hand to counterfeit Samuel, and did it so liuely and cunningly, as well in forme of bodie, as in attire and voice, that Saul thought verily it was the Prophet: which may be a caueat vntounto vsus, not easily to giuegive credit to any such apparitions. For though they seeme neuer so true and euident, yet such is the power and skill of the deuill, that he can quite deceiue vsus, as he did Saul in this place.

p. 121Sect. IV.

Hitherto I hauehave shewed the first kind of Diuination by meanes, both true and forged. Now followeth the second; practised without meanes.

Diuination without meanes, is the foretelling and reuealing of things to come, by the alone and immediate assistance of a familiar spirit. This kind is mentioned and expressely forbidden, Leuit. 19. 31. Ye shall not regard them that worke with spirits. Againe, Leuit. 20. 6. If any turne after such as worke with spirits, to goe a whoring after them, I will set my face against that person, and will cut him off from among his people. So, Deut. 18. 11. Let none be found among you that consulteth with spirits. In which places the holy Ghost vseth the word Ob, which more properly signifieth a spirit, or deuill, in which sense it is taken in Leuit. 20. 27. and in 1. Sam 28. 8. And by reason of the league which is betweene the Witch and the deuill, the same is also giuen to the Witch, that worketh by the deuill: and therefore p. 122the Pythonesse at Endor, is both called Ob, 1. Sam. 28. 9. and shee that ruleth Ob. v. 7, 8.

Now this kind of Diuination is practised two wayes: either inwardly, when the spirit is within the Witch: or outwardly, when being forth of the Witch he doth onelyonly inspire him or her.

An example of the former waie, the Scripture affordeth, Act. 16. 16. of a woman at Philippi, that had a spirit of Pytho; which gather master much vantage with diuining. And this spirit whereby she diuined was within her. For Paul beeing molested, said to the spirit, I cōmand thee in the name of Iesus Christ, that thou come out of her, and he came out the same houre, v. 18. And because the deuill is wont in this kinde to speake out of the throat and brest, or bellie of the Witch p…ssessed, hereunto learned men hauehave thought that this name (Ob) is giuen to the deuill, because he speaketh out of the witch, as out of a bottell or hollow vessell: for so the word Ob, properly signifieth.

Secondly, this may be practised p. 123when the deuill is forth of the Witch, and then he either inspireth her, or els casteth her into a traunce, and therein reueileth vntounto her such things as she would know.

Of this kind, though we hauehave no example in Scripture, yet the histories of the heathen doe affoard vntounto vsus many instances of experience therein. One of the principall is the historie of the ten Sibylles of Greece, who were most famous Witches, and did prophesie of many things to come, whereof some were true concerning Christ and his kingdome, which the deuill stole out of the Bible, and some other were false: and all of them they receiued by reuelation from the deuill in traunces.

But it will be said, If the deuill reueileth vntounto his instruments strāge things in traunces, then how shall a man discerne betweene diabolicall reuelations, and the true gift of prophesie, which God in traunces reueileth vntounto his Prophets.

Answ. In this point Satan is, (as it were) Gods ape. For as he in old time p. 124raised vp holy Prophets to speake vntounto the fathers for the building vp of his Church: so hath Satan inspired his ministers, and furnished his instruments with propheticall inspirations from time to time, for the building vp of his owne kingdome: and hereupon he hath notably counterfeited the true gift of prophecie receiued first from God himselfe. And yet, though in many things they be like, there is great difference betweene them.

First, diuine trances may come vponupon Gods children, either whē the soule remaineth vnited with the bodie, or else when it is seuered for a time. So much Paul insinuateth, when he faith of himselfe, 2. Cor. 12. …. that he was rapt vp (as it were in a heauenly trance) into the third heauen, but whether in the bodie, or out of the bodie, he knew not. But in all diabolical ecstasies, though the body and senses of the Witch be (as it were) bound or benummed for the time; yet their soules still ren…aine vnited to their bodies, and not seuered from them. For though the deuill by Gods permission p. 125may kill the bodie, and so take the soule out of it for euer; yet to take it from the bodie for a time, and to reunite them againe, is miraculous, and therefore beyond the compasse of his power.

Secondly, in diuine trances the seruants of God hauehave all their senses, yea all the powers of soule and bodie remaining sound and perfect, onelyonly for a time the actions and operations are suspended and cease to doe their dutie: but in ecstasies that be from Satan, his instruments are cast into frenzies and madnesse: so as reason in them is darkened, vnderstanding obscured, memorie weakned, the braine distempered; yea, all the faculties are so blemished, that many of them neuer recouer their former estate againe: and they that scape best, doe carrie their blemishes, as the deuills skars, euen vntounto their graue. So kind is Saran to his friends, that he will leaue his tokens behind him, where euer he comes in this sort. The seruants of God receiue no such blemishes, but rather a further good, and a greater measure of illumination of all the powers p. 126of the soule.

Thirdly, diuine ecstasies tend alway to the confirming of the truth of the Gospel, and the furtherance of true religion and pietie. Such was Peters, Act. 10. 11. which serued to assure him of his calling to preach the Gospel to the Gentiles, and to informe his iudgement in this truth, that there was no acception of persons with God, and that to them of the new Testament, all things were cleane, and nothing polluted. But the scope of them that are from Satan, is principally the suppressing and hinderance of religion, the drawing of the weake into errours, the ratifying and confirming of thē that are fallen thereinto, and the generall vpholding of the practises of vngodlinesse. And by these and such like particular differences, hath God pulled off the Deuills vizar, and made him better knowne and discerned of true Christians. And thus much concerning Diuination, the first part of Witch-craft.