Satan Transformed Into an Angel of Light, Book 1 · Chapter 8
CHAP. VIII.
Of the diuers kindes of Witch-craft, where especially of Good and Badde Witches, and that the Good Witch is the most dangerous and powerfull.
THere are two Principall kindes of Witch-craft.Two kinds of Witch-craft.
Namely, Diuining, whereby strange things are reuealed, eyther, past, present, or to come, by the assistance of the Diuell.
Or working, which is employed in the practise and reall working of strange things or wonders.
Concerning the former of these; my purpose is so far to speake thereof at this time, as may concerne the Discouerie of the Good Witch: who specially triumphs in this power of Diuination, and coniecturing of vnknowne and hidden things.
1 And therefore, first let vsus consider, By what meanes Sathan may giuegive notice of vnknowne things.
2 How far hee can proceede herein.How Satā knoweth things to come, and how farre.
That Sathan can discerne (in some measure) things past, and such as are to come, is apparent.
1 Because he is acquainted with the prophecies of the word, By aquaintance with the Scriptures.and so stealeth out of them many secrets, concerning things to come.
2 Sathan being exquisitely skilfull in the knowledge of naturall things,By skill in Nature. as of the influence of starres, constitutions of men, the kindes, and vertues of plants, rootes, hearbs, &c. may out of this experience giuegive a probable guesse, at euents of things, out of the certainety of their canses.
3 The presence of Sathan and the euill Angells,By his presence in most places. in most places, and communicating their knowledge together, where-through they are acquainted with the secret consultations of Princes, may giuegive also furtherance to this knowledge of things to come, as hereby being able to inform their Agents hereof, who acquainting by this means, the world withall gaine this reputatiō, to foretell things to come.
4 Adde we hereunto,By his power in putting euill purposes into the minde. the power of Satan, in putting into mens minds, wicked councels and purposes: which he discerning to be apprehended, & resolued on, doth thereby acquaint his Proctors herewith, and so they become to foretell of the same.
5 Consider we the agility of Satans nature, wherby being able to conuay himself in a trice from place to place,By his nimblnes & agilitie. hee comes by this meanes to the notice of many strange and hidden things to the vulgar and ignorant, and so communicates them, to serue his turne, to his Proselites and Creatures.
6 Fspecially consider we,By diuine reuelation that Satan being Gods instrument to execute his iudgements in the world: hath therefore euen from the Lord reuealed vntounto him many things; as the place,M. Perkins time, and manner, how such things should be done: which Sathan (being no blab) can publish to serue his turne, so farre as shall tend to the triall of the Church, and stumbling of the vnbeleeuing world: thus he came to reueale vntounto Saul his end, as being informed thereof by the Lord: who had taken his good Spirit from Saul, & left him to Sathan, and so informed Satan in the meanes to execute his wrath vponupon him, 1. Sam. chapter 28. verses 20. 21.
Thus may Satan attaine to some knowledge of things to come.
If we would know how farre:
1 Surely, wee are to vnderstand,How God knoweth things to come, and how Satan that to the Lord only belongeth this absolute prerogatiue, as to know things to come certainely, &c.
2 In The nature of the things themselues, without respect to their causes and signes.
But Sathan onelyonly knoweth them probably, and by their signes & causes.
This ground being laid, we may hence gather, that the good Witches being informed by Satan, know no further then their Tutor, that is, probably, doubtfully, and deceitfully: and therefore must needes deceiue themselues and others.
This shal appeare the rather, if we consider the meanes, whereby they attaine to this knowledge: which being no ordinance of God, to reueale secrets, nor any instinct of Nature yeelding directly such effects: it must needs follow, That the knowledge contriued there-from, proceedeth from Satans cunning, shrowding his familiaritie and intelligence vnderunder the rule of these creatures, that so it may not be discernd to come from him, but rather from the prediction of the Rule of Nature: as also, if it prooue doubtfull and contrary: yet Sathans credite may be saued: seeing he can post it off to the vncertainety of the Creatures, or some accident altering the former prediction.
It being most certaine, that as the knowledge of Satan of himselfe, is at the best doubtful & coniecturall in many things: so it becomes hereby much more intricate and deceitfull, when it is shrowded vnderunder the maske of Natures infolded varietie.
What this varietie of Nature is, appears by the ancient practise of the heathen, among whom, by these & such like means Satan raigned as the vnknowne God.
These were the Flight of Birds.Actes 17.
2 The Intrailes of beasts.
3 The obseruation of the Stars and those celestiall bodies, Esay 44.
4 Dreames, Dan. 4.
5 Lottes, Hest. 3.
Of all which we may thus conclude, That seeing 1 these were not ordained constantly to fore-tell things to come, 2 neyther hauehave any naturall propertie inherent in them, yeelding such knowledge, or any likelihoode thereto: neither indeed was it necessarie that men should be acquainted with what is afterward, otherwise then may concerne their Saluation: seeing the word is sufficient for this: therefore it followeth necessarily:
1 That these are but Satans cloaks to conceale his immediate and dangerous Couenants with men.
2 That by these Satan withdraws men from embracing of the word.
3 That for the contempt of the word, the Lord in iustice giues vp to be deceiued by these,2. Thess. 2. 11. 12 so farre forth, as not only to rest in these predictions, and so by the vncertaintie thereof to bee confounded thereby: but as if so be the reason of this vncertainety, and fayling in the successe of these predictions,Note. proceeded rather from want of our obsequiousnes, and diligence in attending these predictions, then of anie reall improbability and absurdity in them: hereby Satan maketh way for his further aduancing in our hearts aboue all that is called God, by procuring vsus to a more base subiection and bondage to the Lawe of the Creatures, toyling vsus with a more painefull studie and inquisition into the bookes of the Creatures. And so prouoking vsus to a worship of the Creature, by confidence therein, aboue the Creator blessed for euermore; And so in the Creature to worshippe the Diuell especially:
And that;
1 By obeying his councell, in leading vsus to know, what concernes vsus not.
2 By vsing his meanes, for the compassing of this knowledge.
3 And by resting still in the meanes, though yet they doe deceiue vsus.
4 Embracing his intelligence, clouded vnderunder the vaile of naturall causes.
6 Referring the successe of things, not to the prouidence of God, but to the power of satā, ordering the same therby.
For our further information heerein, examine we in few words these kinds in particular, that so the vanitie of them, as they are vsed, in Witchcraft, may the more liuely appeare to vsus.
First,Diuinatiō by slight of Birds condēned. concerning the flight of Birds, and the noise they make in the same; this, as it is plainely condemned in Deut. 18. 10. & 11. so is there great reason hereof, seeing by no ordinance of God, or secret of Nature, the flying high or lowe, on the right hand, or on the left, the diuersitie of noise &c. can prognosticate of things to come.
As for the entrailes of beasts, Ezech. Diuinatiō by entrals of beasts wicked.21. 11. whereby Nehuchadnezzar is resolued in a doubtfull case, whether to attempt first; eyther the Iewes, or Amonites: this also is a plaine colour of Satans deceit, cōiecturing hereby, because neither by vertue of Creatures, nor by any speciall ordinance of God afterward, hauehave these Inwards of the Creatures any such power cō ferred into them, to fore-tell things to come. Indeed, there is some prediction naturally arising out of obseruation of the seasons & alterations of weather, Mat. 16. 2. 3.accruing to the Phisition, Mariner, & Husbandman. And this according to that order, God hath set in nature, from the beginning: but this is only probable, as to guesse of faire or foule wether. Which, though they allow some predictions by these Creatures, yet are they no warrant for others, that are not ordained of God thereto.
And therefore,Predictiōs by what creatures vnlawfull. whereas it is ordinarie to diuine of future things, by some such like, as by finding a peece of iron, signifying good lucke, but if siluer be found, then it is euill; to hauehave a Hare crosse the way; to hauehave the salt fall towards him &c. these hauing no such vertue from Nature and diuine ordinatiō, it must needs follow, that they are diabolical, or at least superstitious, & no way warrantable. Concerning diuination by Stars, the matter seemes more difficult.
For although the word seemeth to condemne the same,Diuinatiō by Starres vnlawfull Reason. Deut. 18. 10. 11. according to the iudgement of the best Diuines, who though they differ about the Notation of the word, yet they agree all in this,Esay 47. 13 14. that diuination by Stars is directly forbidden:Dan. 2. 2. And the Scriptures also in allotting the same Punishment to the starre-gazer, as to the Magician, doe confirme the same. Yet hath this skill gained great authoritie and account in the world, and doth much deceiue the followers thereof: And that for these respects.
First,Obiect. 1. because the Starres are causes of many things heere below, and therefore it may seeme lawful to conclude and coniecture from such causes.
And surely if they were particular causes of these lower things,Answ. I see not but wee might coniecture some what in particular from them: If these Starres had power to communicate the knowledge thereof in particular vntounto vsus, Or if it were needfull that wee should know such particular euents, Or there were no other meanes to communicate what is necessarie vntounto vsus: Reasons Why.But Seeing 1. the Starres are onelyonly generall causes of things in the world, and that not certaine and infallible, but variable and subordinate, to the will of the Creator, who can for his Churches good, alter their particular effects. 2. Seeing they are no ordinance of God to reueale such things vntounto vsus, as hauing no vertue from their generall influence to dispose and determine of particulars. 3. Seeing it is is not needfull wee should know of such particulars, any otherwise then the Word doth supply: And if this bee sufficient what neede wee other? It must needs follow that these predictions are vnlawfull. 4. As reiected of the Lord, and therefore proceeding from the deuill. 5. As presuming to fore-tell particular euents of things, which onelyonly belong vntounto the all-seeing and most wise God.
2 If it be alleaged,Obiect. 2. that What is fore-told by Astrologie, vsually fals out true, and therefore why may we not be informed hence?
We answer, Answ.1. That though it fell out true, yet were we not to enquire from hence, seeing the Word forbiddeth the vse of such meanes.
2 That things fal out true in particular proceeds not frō the necessary influence of the heauēly bodies, but from the cunning of that infernall spirit, who supplieth by his knowledge, what is vncertain in that Art, Insinuating himselfe into the minde of the Stargazer, Note.being now puffed vp with his knowledge, and desiring successe therein, to satisfie his pride, what art cannot make good, he yet desireth may be accomplished. And so is giuē vp to Satan in a iust punishment of this his presumption, to be lessoned by him in such further Euents: and yet most fearfully to be deceiued by him to, as shrowding his diuellish inspirations vnderunder the cloake of that otherwise lawfull knowledge.
For not to deny that, which the euidence of things doth auouch in this case:
True it is,Astronomy how far lawfull that the Sunne and the Moone were created for signes, Genesis 1. 14. and so, so farre as they are ordained for signes, namely, to distinguish Times and Seasons, as Sommer, Winter, Spring. &c. Alterations of weathers in generall, they are to be obserued of vsus: but, that hence we may gather any demonstration for the knowledge of particulars, to fall out in the world: seeing their grounds are vncertain, and the meere fictions of mans braine, exalting himselfe heerein in his Pride and Curiositie, aboue all that is called God. It must needes follow, that this is but a cloake of Sathans forgerie, and not any Art allowable from the Lord.
That thé grounds are vncertaine and most deceitfull, Grounds vncertain.is apparent.
1 First,Reason. Because the Rules of this Art hauehave no Foundation in Experience: Seeing both the position of the heauens, and the course of the Starres is mutable, and therefore can be no Rule of certayne and immutable grounds (such as the Principles of Art must be.)
2 And secondly, there can be no certaine Rules giuen of those things, which are not knowne: Now, who knoweth the particular estate of all the Starres? or if he know them, is there any yet able to discerne the particular vertues of them, seeing there influences in the Aire, and vponupon the earth, are confused and vncertaine?
3 But the speciall Reason of the vnlawfulnesse of this Art, is because it requireth confidence in the same, Note.nay in the Author therof; They must beleeue he can resolue them: otherwise if he come doubting of his abilitie, or in way of tempting him, he cannot helpe him. Now in common vnderstanding if the Diuiner bring the thing to passe, here must needs be more then Art; For he that is Maister of a lawfull Art, can worke by his Rules, whether a man beleeue he can or no: And therefore it necessarily followeth, that this Art is Diabolicall, as requiring that seruice which is due onelyonly to God; and so thereby entending the bondage of the soule, as is apparant by the Rules and Confessions of the Chaldeans themselues.
If here it shall be questioned howObiect. 3. Moses and Daniel can then be said to hauehave skill in all the wisedome of Egyptians and Chaldeans, Act. 7. 22. Dan. 1. 17
The Answere is plaine, Answ.either they might hauehave skill so far as was lawfull, or though they vnderstood the mysterie of these deuillish Arts, yet it was not to practise, but rather to condemne the same, and so to dehort from the studie thereof.
Well, let this lesson Students, Vse to Students.that they be not bewitched with the glory & skil which this Art pretendeth.
Let it aduice vsus not to run to Figerflingers, To all Christiansto recouer things lost.
Let it admonish vsus that it is deuillish to obserue the Signe for letting of bloud, To Physisitians and Chirurgeons: no Zodiack nor Signes.whose ground is meere superstitious and diabolicall, seeing the ground is a meere Figment, namely; that there is a Zodiacke and twelue Signes therein,Letting of bloud by obseruation of the Signe condemned. being a deuice of Poetrie and vaine Philosophie, nature yeelding no such Ramme, or Bull. &c. as they foolishly imagine.
And the Deuice confounds it selfe, as is plaine by the absurd relation and proportion betweene the Rule and the thing ruled, as that the Moone should rule in the cold and moist parts, when shee is in hot and dry Signes, whereas rather when it is in hot Signes, it should rule the hot parts and so contrarie.
So that now the Learned Physition hath disclaimed this Bug-beare, and therefore if it preuaile, it rather proceeds from our strong imagination, and Gods diuine Iustice, in punishing our infidelitie, then from any power in that Poeticall Fiction.
4 Let this also reforme in vsus That superstitious obseruation of daies and times, Obseruation of daies and times condemned.as if some were luckie and successefull, others euill and vnluckie.
Wherein if the successe answere our conceipt, it proceedeth not from the Order in Nature, or Rules of Art, but from Diabolicall confidence, and Diuine Iustice, giuing vp to be deceiued with our owne counsels, and so by degrees, to grow further in league and bondage vntounto Satan.
Now concerning prediction by dreames, Obseruation of dreames, how lawfull and vnlawfull.though it must needes bee granted that this was one of Gods Ordinances to reueale his will vntounto his seruants, as Numb. 13. 6. Iob. 33. 15. Math. 1. 20. 2. 13. 19. Gen. 37. 7. 9. & 41. 25. Dan. 9. &c Yet hath Satan cunningly imitated God euen in this point also, to deceiue his Proselites by Dreames and Visions, and so thereby to enable them to fore-tell things to come; as appeareth, Deut. 13. 3. Ier. 23. 25.
The Maistery will bee how wee shall discerne and distinguish betweene these Dreames: How to discerne betweene Diuine & Diabolical Dreames.To this end
Let vsus take notice that as there are Three sorts of dreames:
1 Such as prooeed immediately from the Lord, as those before,3 kind of dreames. and therefore called Diuine.1 Diuine.
2 Naturall dreames, 2 Natural.proceeding from naturall causes: 1. As thoughts of the minde: 2. Affections of the heart; 3. Or constitution of the bodie, according to which sutably seuerall dreames do follow:1 From Complexion. To Cholericke persons dreames of Warres, to Phelegmaticke of Waters, Fearefull dreames to Melancholicke persons, &c.
2 And so also by these Dreames may we coniecture of the sinnes of the heart: From condition of sinne.because what we conceiue or practise in the day, will be corruptly dreamed of in the night, to make vsus more inexcusable.
3 Diuellish Dreames framed in the braine by Satan;Diabolicall. answerable to our desires, as appeareth not onelyonly by the practise of the Gentiles, who receiued their answers by Dreames, but also by the practise of Heretikes, as the Maniches, Anabaptists, Familists, &c. who hauehave beene confirmed in their diuellish errours, by Reuelations and Dreames.
Thus, as heereby it is apparant, there are diuers kindes of Dreames: so may wee also for our Instruction, obserue many liuely differences betweene Diuine and Satanicall Dreames. As,
First, diuine Dreames concerne Generall and Necessarie things to bee knowne, as the comming of Christ, Reuealing of Antichrist, &c. but those from Sathan, are either of curious, or triuiall and vaine matters, eyther not fit, or worthie to be knowne.
If it shall be said,How the Sybilles spake of Christ. That the Sybills Satans prophets spake of these things: the answere is,
1 That so farre as they spake of them, they had their information from Satan, who being acquainted with the prophecies, Diffrence betweene Diuine & Diabolicall prophecies of Christ.did informe his disciples accordingly:
2 Yet so, as that neyther could he acquaint them with any distinct or cleare knowledge thereof: but rather onelyonly in a confused and darke manner, whereby they might rather stumble, then informe others to beleeue the same, neyther did his prophets louelove and affect the things that were reuealed, but rather were constrained to publish so much,Note. as might make the times inexcusable, and so had no power to benefit others thereby.
But in Diuine Dreames the case is cleane contrarie, for in this place heere is vouchsafed vntounto vsus, both a verie cleare and manifest reuelation of such things as concerne the good of the Church.
2 The minde of Gods seruants are affected and subdued to beleeue the same.
3 And they are enabled to communicate so farre vntounto others, as that so many as are ordained to saluation shall giuegive credit and obedience therevnto:Act. 13. And the rather,
Because these Diuine Dreames are not onelyonly agreeable vntounto the blessed Word, and so safely to bee beleeued, whereas Satanicall Dreames, as they are diuerse, or contrary to the Word, so they labour especially to withdraw from obedience therevnto.
4 But especially, whereas the end of Satans Enthusiasmes is to set vp Idolatry, and nourish all Atheisme and securitie, Deu. 13. On the contrarie, Diuine Dreames aime onelyonly at the True worship of God, and further the doctrine and obedience of the Gospell.
5 And heere wee are wisely also to distinguish of the Times, For seeing now we hauehave the Gospell sufficient to reueale the will of God, No diuine dreames now to be expected.therefore we are not in these daies to build vponupon Dreames; 2. Tim. 3. 17.so that howsoeuer they were ordinary before and vnderunder the Law, yet now if any shall rest herein, and expect resolution heereby, wee are to conclude that it is rather a Satanicall illusion then any warning from the Lord, and therefore at no hand to be heeded of vsus.
As touching Diuination by Lots, Examination of diuination by Lots.heerein also wee had need to bee informed, the rather because this Delusion is common and preuailing with the ignorant sort, to abuse the same to wicked ends, and so therein to offer sacrifice to the deuill: And therefore,
Though there may bee some lawfull vse heereof,Ciuill Lots lawfull. as in Ciuill Occasions, to
Diuide Lands, discide controuersies in a case of importance and necssity, Iosh. 14. 2. Acts 1. 26. &c. so the Name of God bee called vponupon, and his prouidence attended, and obeyed in the successe thereof.Sporting Lots vnlawfull. Yet neither are wee allowed to vse Lots in iest, in triuiall and vnnecessarie meanes, as to set vp Banqrouts, to further Plantations, &c. by raysing summes of money thereby, seeing this may bee obtained by other meanes; Much lesse in Gaming, to sport our selues hereby.
Especially wee are heere to beware of such Lottery as tends to resolue doubtfull things, Diuining Lots vnlawfull.or fore-know things to come, either by opening a Booke, casting a Die, to declare good or bad successe; seeing this both implies a secret beleefe, that such a feat can do it, and so is a worshipping of the deuill, &c. seeing by no secret propertie to that meanes such things are effected, it must needes follow that it is but Satans colour, to hide his familiarity with the wicked.
Hitherto of Diuination by true creatures. And doth not Satan also deceiue by forged meanes?
Yea certainely, as first by answering in the shape of a dead man. Of Satans deceit by answering in the shape of a dead man 1. Sam. 28.Example hereof wee hauehave in that answere vntounto Saul, where Satan deludes the King with the appearance of Samuels person, when indeed it was onelyonly the cunning of Satan, resembling and counterfeiting the same: As is manifest; First
Because the Lord had denyed to answere Saul by ordinarie lawfull meanes, That the apparition vntounto Saul was Diabolicall, & not reall Samuel.and therefore would not endure to hauehave Samuel raysed vp to answere him extraordinarily: Luke 16.
2 The Bodies and soules of the Saints departed are in the hands of God resting from their labours, Reu. 14. 12.and therefore Satan could not hauehave power to fetch the soule from heauen, though he might preuaile to raise the bodie frō the earth, which yet I see no reason for, seeing the body also must rest; at least frō Satans power? And would Samuel, think you, suffer Saul to adore him? Surely it is the deuill that seekes honour and homage from men, as for the Saints, they striue to giuegive all power and honor vntounto God, Act. 10. Reu. 22. 8. 9. Adde heerevnto that true Samuel would hauehave reproued Saul for running to Witches, hee would hauehave exhorted him to repentance.
1 And therefore,Answ. to obiections though the Word call him Samuel, yet this was according to that, which seemed to delude Saul.
2 And though Saul might bee told by the Appearance what should befall him, yet might this bee done by Satan, as being either acquainted by the Lord with his purpose heerein, or coniecturing by Sauls case what was like to come to him for his disobedience to God.
As for that which the Church of Rome doates concerning the walking of dead men, Confutation of walking spirits.howsoeuer the Lord gaue power vntounto his Prophets to raise the dead, yet neither had this Witch any such power, neither was the case necessarie why it should be at this time, neither needed Satan to vse this meanes, seeing he might doe the feat, as well by himselfe counterfeting the shape and person of Samuel: Neither may extraordinarie and miraculous working, vponupon speciall occasion, bee traduced to warrant the ordinarie walking of persons after their deaths, whose soules, the Holy Ghost witnesseth to bee at rest, and can their bodies walke without their soules?
Indeed when the Lord was either to plant or restore a Church out of it ruine and desolation, Note whē Miracles vsed.wee finde in the Word this power of raysing from the dead to hauehave bene exercised profitably; and therefore seeing now there was no such cause for this miraculous worke, it followeth to bee the delusion of Satan, and not the finger of God.
But here me thinkes I heere some reply that if this were but a collusion of Satan blinding and deceiuing Saul, Obiect.why might he not also deeceiue the Witch, as pretending to bee raysed vp by her, that she had power of him, when it might bee but some iugling trick to bleare her eyes; she raised vp no deuill in Samuels likenesse, but rather was meerely deluded with a conceit heereof.
Surely,Answ. howsoeuer the Patrones of Witch-craft would gladly thus cōclude to condemne the truth of the Word, that there are Witches, which worke by Familiar spirits; yet doth the circumstance of the Historie plainely confound them: Howsoeuer they also imply further, that the Witch might suborne some man or woman in the likenesse of Samuel to giuegive this answere: seeing no meere humane vnderstanding could attaine to that knowledge, And therefore it necessarily followeth, that the Witch, by vertue of the couenant with Satan, raised him vp; He by his power and skill counterfeited Samuel at an ynch, by his experience and office was able to acquaint him with Gods wil, and so as an instrument of Diuine vengeance to hasten him to his destruction.
And as Satan thus foretells things by meanes,Of Satans fore telling without means By possession. eyther true or counterfeit: so doth hee also Diuine without meanes, either possessing those that are his oracles, Acts the sixteene chapter and sixteene verse: or inspiring them by outward obsession with his will and councells,Obsession whereby they become counterfeit prophets, and reuealers of things to come; such as were the Sybills, &c.
Of all which wee are to make this vse:Vses hereof. 1 As to iudge wisely of the power and manifold cunning of Sathan, 2 So to consider of the preciousnesse of the soule, for which Satan takes such paines, becomes such a drudge, &c. and to preuent the Diuell by our care and diligence, not so much for the bodie and the meate that perisheth, but for the poore soule, that it may be saued euerlastingly.
3 Lastly, seeing Sathan by these Inspirations and Exorcismes deceiueth the simple and vnstable soules, causing them to beleeue that such trances and inspirations are from God;Differēce betweene diabolicall Trances & the gift of Prophecie. therefore learne we to distinguish betweene Diabolicall Reuelations, and the true gift of Prophecie, which God in Trances reuealeth vntounto his seruants.
As first, Diuine Trances may bee where the soule for a time is seuered from the bodie, 2. Cor. 12. 2. But in these Diabolicall though the senses may bee bound, or benummed for a time, yet the soule is neuer seuered from the body, because this is a worke miraculous to take the soule out of the body, and revnite it again.
2 In Diuine Trances the poures and faculties of soule and bodie though their operations cease for a time, yet remaine sound and perfect; but in Satanicall Extasies, the parties being cast into phrensies and madnesse, the very faculties of nature are empaired, and and so distempercd as that they seldome recouer the right vse againe: At the best, they cary some skarre of Satan to their graues; whereas the Saints receiue a further measure of Illumination, and encrease of grace in all their powers and faculties:
3 Diuine trances do alwayes tend to the good of the Church, confirmation of the Gospel, and aduauncement of Pietie, Acts 10. 11. those of Sathan to the contrary.
And thus farre of Witch-craft by Diuination.