Demonology and Theology, Chapter 5
CHAP. V.
Of Divination by immediate helpe of the Devill.
THE Devil in this Art of Divination, either maketh the Witch, or Diviner his Inſtrument; or elſe maketh other things the Diviner, or Witches inſtruments; the Devil ſtil concurring.
1. The Devil makes the Witch or Diviner his immediate inſtrument in Divination, when hee immediately informing the Witches and Diviners, inableth them to tel many hidden things, he ſpeaking in them or by them. In this reſpect in part, is the Devill called a Familiar spirit, and the Diviner is called, one that hath a Familiar spirit ſo frequently in Scripture, as we touched afore; ſhewing there, that the ground of this familiarity was a Diabolical Covenant; and now we add, that the Devils continuall preſence in, or with the Diviner or Witch to aſſiſt in Divination is the manner of the familiarity.
In the Diviner, giving anſwers and predictions, as in Acts 16.16. A certaine Damoſell poſſeſſed with a spirit of divination met us, which brought her Maſter much gaine by ſoothſaying. Sooth is an old Engliſh word to ſignifie truth: as in ſtead of in good truth, men were wont to ſay, In good ſooth. Marke it, in this Text ſhee is ſaid to have a ſpirit of Divination; and it was in her, for he poſſeſſed her, and that ſpirit gave anſwers thence, for ſhee brought her Maſter profit by Soothſaying. And Verſ. 18. that ſpirit is commanded, and accordingly is remanded out of her. Whereby its plaine that from within her he gave the anſwers. Of the manner we ſpake afore, in diſcuſſing the name Obh, of one that had a Familiar ſpirit. Weigh well, Iſa. 29.4. The Devill is with the Diviners or Witches, when he by his wonderful inſpirations, and putting them into ſtrang tranſes and furies, revealeth hidden things to them; as we have Hiſtories of experiences in this kinde: Which tranſes of Diviners are farre different from divine heavenly extaſies; namely, both, becauſe thoſe deprive the Witches of their reaſon for that time, mixing a kinde of madneſſe and frenzie with their imaginations, Iſa. 44.25. Hoſ. 9.7. theſe, on the other ſide, preſerve the reaſon of Saints, and ſpeak diſtinctly to reaſon. As alſo thoſe in Witches may utter ſome peices of truth, yet doe tend to diſparage it, or draw men to doubt of it. But theſe in the Saints are altogether for manifeſtation, and confirmation of the truth. We read in the Scriptures, and in Hiſtories, what madd fits the Diviners had, crying out, and clamouring like frenzie men. And though the Devill in them confeſſed Jeſus (Mark 1.24.) yet with a prejudice caſt upon him that he was of Nazareth, which was in Galilee, Matth. 2.22, 23. which names of Nazareth and Galilee, were both prejudical to the Jewes receiving Chriſt; becauſe it was propheſied he ſhould come out of Bethlehem, which though he did, Matth. 2.1. Yet this the Devill in his poſſeſſed would not confeſſe, but proclaimed him to be of Nazareth, and this took with the people generally (eſpecially becauſe he had dwelt there a while becauſe of perſecution.) See Matth. 21.10, 11. And when hee came to Jeruſalem, all the City was moved, ſaying, Who is this? And the multitude ſayd, This is Jeſus the Prophet of NAZARETH of GALILEE. So Matth. 26.71. They accuſe Peter, one ſaying, This fellow alſo was with Jeſus of NAZARETH. And then another ſaying, Thou alſo waſt with Jeſus of GALILEE. And this made them that were good men that knew not ſo perfectly his birth at Bethlehem, as his living at Nazareth in Galilee, to wonder at a good Prophets ariſing out of Nazareth. So good Nathanael, John 1.46. Can any good thing come out of Nazareth. But the unbeleevers upon this account refuſe him; and endeavour to keep Nicodemus off, John 7.52. Search and looke, for out of GALILEE ariſeth no Prophet. This is juſt like thoſe furies that are in the Ranters of this preſent Age, they pretend to Preach and ſpeak ſome good things; but mix many abominable blaſphemies, to the diſhonour of God and Religion. But divine extaſies in good men are wholy for the revelation and confirmation of the truth. See in that of Peter, Acts 10. And that of Paul, 2 Cor. 12. By the firſt is revealed and confirmed the call of the Gentiles: By the ſecond, the call of the Apoſtle, the knowledge of the excellency of Chriſt, and the glory of locall Heaven, which are things now doubted of by this preſent Age.
Thus you ſee how in Divination, the Devill makes Diviners, or Witches his immediate Inſtruments, he ſpeaking in them or to them, to informe their Clients.
Next followes, how in Divination, the Devill makes other things the inſtruments of the Diviners, or Witches, whereby to make knowne his minde to them for predictions to others, that ſeek to them for that purpoſe; and theſe Inſtruments, with the art of uſing, are as really the doctrines of Devils (as the Apoſtle ſpeaks) as any of all that hath been ſayd touching Witchery, Inchantment, &c. And all as truely the Doctrine of Devils, as Doctrines of Hereſie and impiety, if not more immediately of the Devill, then Hereſies and Impieties, which are compounded partly of the wicked reaſon and luſts in men, and partly of the Devils ſuggeſtions.
Theſe inſtruments, wayes, and devices, with the artifice of uſing, and underſtanding them (of which we are now to ſpeak) are ſpecifically and principally eight.
Firſt, Auſpicie; that is, Aves aſpicere, to Divine, by beholding the flying of Birds.
Secondly, Augurie; that is, Avium garritus, to Divine by the noyſe of Birds.
Thirdly, Pullarie, of Pulli, to Divine by Pullen, or Chickens.
Fourthly, Aruſpicie; that is, to Divine Aras inſpiciendo, by looking on, and into Sacrifices on the Altars.
Fifthly, Sortilegie ſortilegium; that is, Divination by lots.
Sixthly, Necromancie; that is, foreign, or, foreign, a Divining by the dead; that is, making (as is pretended) the dead to riſe, and declare that which is deſired; which we Engliſh men commonly call the Black Art.
Seventhly, Oneiromancie, or Oneirologie; that is, foreign, ſeu foreign, a Divining by a judgement given upon dreames.
Eighthly, Aſtrologie; that is, foreign, to Divine by judgement on the effects of Planets, &c. Lawful Aſtronomie having another name, is the meaſure, motion, diſtances, &c. of the Starrs obvious to ſight. And becauſe there is a lawfull naturall Meteorologie, from apparant cauſes; as touching Weather, Tydes of the Sea, &c. therefore for more diſtinction, the unlawfull Aſtrologie of ſecret events from pretended hidden vertues in the Starrs, and their power upon the arbitrary wils and judgements in men, is called Judiciary Aſtrologie.
Of theſe eight we ſhall ſpeake, both becauſe to theſe, all other Magical Doctrines of the Devill may be reduced; as alſo becauſe moſt of theſe, in whole or in part, are in theſe moſt evill dayes in credit with perſons named Profeſſors, or Chriſtians.