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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.* 1.1
Namely, Diuining, whereby strange things are reuealed, eyther, past, present, or to come, by the assi∣stance 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 there∣of at this time, as may concerne the Discouerie of the Good Witch: who specially triumphs in this power of Diuination, and coniecturing of vn∣knowne and hidden things.
1 And therefore, first let vs con∣sider, By what meanes Sathan may giue notice of vnknowne things.
2 How far hee can proceede herein.* 1.2
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,* 1.3 and so stealeth out of them many secrets, concern∣ing things to come.
2 Sathan being exquisitely skil∣full in the knowledge of naturall things,* 1.4 as of the influence of starres, constitutions of men, the kindes, and vertues of plants, rootes, hearbs, &c. may out of this experience giue a
probable guesse, at euents of things, out of the certainety of their canses.
3 The presence of Sathan and the euill Angells,* 1.5 in most places, and com∣municating their knowledge toge∣ther, where-through they are ac∣quainted with the secret consultations of Princes, may giue 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,* 1.6 the power of Satan, in putting into mens minds, wicked councels and purposes: which he discer∣ning to be apprehended, & resolued on, doth thereby acquaint his Pro∣ctors 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,* 1.7 hee comes by this meanes to the no∣tice of many strange and hidden things to the vulgar and ignorant, and so communicates them, to serue
his turne, to his Proselites and Crea∣tures.
6 Fspecially consider we,* 1.8 that Sa∣tan being Gods instrument to execute his iudgements in the world: hath therefore euen from the Lord reuealed vnto him many things; as the place,* 1.9 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 vnto Saul his end, as being in∣formed 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 vpon him, 1. Sam. chapter 28. verses 20. 21.
Thus may Satan attaine to some know∣ledge of things to come.
If we would know how farre:
1 Surely, wee are to vnderstand,* 1.10 that to the Lord only belongeth this absolute prerogatiue, as to know things to come certainely, &c.
2 In The nature of the things them∣selues, without respect to their causes and signes.
But Sathan onely 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, pro∣bably, doubtfully, and deceitfully: and therefore must needes deceiue them∣selues 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 re∣ueale secrets, nor any instinct of Na∣ture yeelding directly such effects: it must needs follow, That the know∣ledge contriued there-from, procee∣deth from Satans cunning, shrowding his familiaritie and intelligence vn∣der 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 al∣tering 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 vnder the maske of Na∣tures infolded varietie.
What this varietie of Nature is, ap∣pears by the ancient practise of the hea∣then, among whom, by these & such like means Satan raigned as the vn∣knowne God.
These were the Flight of Birds.* 1.11
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 ordai∣ned constantly to fore-tell things to come, 2 neyther haue any naturall propertie inherent in them, yeelding
such knowledge, or any likelihoode thereto: neither indeed was it neces∣sarie 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 dange∣rous 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 de∣ceiued by these,* 1.12 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 fay∣ling in the successe of these predicti∣ons,* 1.13 proceeded rather from want of our obsequiousnes, and diligence in atten∣ding 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 pro∣curing
vs to a more base subiection and bondage to the Lawe of the Creatures, toyling vs with a more painefull stu∣die and inquisition into the bookes of the Creatures. And so prouoking vs to a worship of the Creature, by confi∣dence therein, aboue the Creator blessed for euermore; And so in the Creature to worshippe the Diuell e∣specially:
And that;
1 By obeying his councell, in lea∣ding vs to know, what concernes vs 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 vs.
4 Embracing his intelligence, clou∣ded vnder the vaile of naturall cau∣ses.
6 Referring the successe of things, not to the prouidence of God, but to the po∣wer 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 vs.
First,* 1.14 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.* 1.15 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 Crea∣tures, nor by any speciall ordinance of God afterward, haue 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,* 1.16 accru∣ing to the Phisition, Mariner, & Hus∣bandman. And this according to that
order, God hath set in nature, from the beginning: but this is only pro∣bable, as to guesse of faire or foule wether. Which, though they allow some pre∣dictions by these Creatures, yet are they no warrant for others, that are not ordained of God thereto.
And therefore,* 1.17 whereas it is ordi∣narie to diuine of future things, by some such like, as by finding a peece of iron, signifying good lucke, but if sil∣uer be found, then it is euill; to haue a Hare crosse the way; to haue the salt fall towards him &c. these hauing no such vertue from Nature and diuine ordi∣natiō, 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,* 1.18 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,* 1.19 that diuination by Stars is directly forbidden:* 1.20 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,* 1.21 because the Starres are causes of many things heere below, and there∣fore it may seeme lawful to conclude and coniecture from such causes.
And surely if they were particular causes of these lower things,* 1.22 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 vnto vs, Or if it were needfull that wee should know such particular euents, Or there were no other meanes to communicate what is necessarie vnto vs:* 1.23 But Seeing 1. the Starres are onely generall cau∣ses 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 vnto vs, as hauing no vertue from their generall influence to dispose and determine of particulars. 3. Seeing it is is not need∣full 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 parti∣cular euents of things, which onely belong vnto the all-seeing and most wise God.
2 If it be alleaged,* 1.24 that What is fore-told by Astrologie, vsually fals out true, and therefore why may we not be informed hence?
We answer,* 1.25 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 influ∣ence
of the heauēly bodies, but from the cunning of that infernall spirit, who supplieth by his knowledge, what is vncertain in that Art, Insinu∣ating himselfe into the minde of the Stargazer,* 1.26 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 inspirati∣ons vnder the cloake of that other∣wise lawfull knowledge.
For not to deny that, which the e∣uidence of things doth auouch in this case:
True it is,* 1.27 that the Sunne and the Moone were created for signes, Genesis 1. 14. and so, so farre as they are or∣dained for signes, namely, to distin∣guish Times and Seasons, as Sommer, Winter, Spring. &c. Alterations of wea∣thers in generall, they are to be ob∣serued
of vs: but, that hence we may gather any demonstration for the know∣ledge of particulars, to fall out in the world: seeing their grounds are vncer∣tain, and the meere fictions of mans braine, exalting himselfe heerein in his Pride and Curiositie, aboue all that is called God. It must needes fol∣low, that this is but a cloake of Sa∣thans forgerie, and not any Art al∣lowable from the Lord.
That thé grounds are vncertaine and most deceitfull,* 1.28 is apparent.
1 First,* 1.29 Because the Rules of this Art haue no Foundation in Experience: Seeing both the position of the hea∣uens, 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 kno∣weth 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 vpon the earth, are confused and vncertaine?
3 But the speciall Reason of the vn∣lawfulnesse of this Art, is because it requireth confidence in the same,* 1.30 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 law∣full Art, can worke by his Rules, whe∣ther a man beleeue he can or no: And therefore it necessarily followeth, that this Art is Diabolicall, as requiring that seruice which is due onely to God; and so thereby entending the bon∣dage of the soule, as is apparant by the Rules and Confessions of the Chal∣deans themselues.
If here it shall be questioned how* 1.31 Moses and Daniel can then be said to haue skill in all the wisedome of Egypti∣ans and Chaldeans, Act. 7. 22. Dan. 1. 17
The Answere is plaine,* 1.32 either they might haue skill so far as was lawfull, or though they vnderstood the my∣sterie of these deuillish Arts, yet it was not to practise, but rather to con∣demne the same, and so to dehort from the studie thereof.
Well, let this lesson Students,* 1.33 that they be not bewitched with the glo∣ry & skil which this Art pretendeth.
Let it aduice vs not to run to Figer∣flingers,* 1.34 to recouer things lost.
Let it admonish vs that it is de∣uillish to obserue the Signe for letting of bloud,* 1.35 whose ground is meere super∣stitious and diabolicall, seeing the ground is a meere Figment, namely; that there is a Zodiacke and twelue Signes therein,* 1.36 being a deuice of Poetrie and vaine Philosophie, nature yeelding no such Ramme, or Bull. &c. as they foo∣lishly 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 pro∣ceeds from our strong imagination, and Gods diuine Iustice, in punishing our infi∣delitie, then from any power in that Poeticall Fiction.
4 Let this also reforme in vs That superstitious obseruation of daies and times,* 1.37 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 decei∣ued with our owne counsels, and so by degrees, to grow further in league and bondage vnto Satan.
Now concerning prediction by dreames,* 1.38 though it must needes bee granted that this was one of Gods Ordinances to reueale his will vnto
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:* 1.39 To this end
Let vs take notice that as there are Three sorts of dreames:
1 Such as prooeed immediately from the Lord, as those before,* 1.40 and there∣fore called Diuine.* 1.41
2 Naturall dreames,* 1.42 proceeding from naturall causes: 1. As thoughts of the minde: 2. Affections of the heart; 3. Or constitution of the bo∣die, according to which sutably seuerall dreames do follow:* 1.43 To Cho∣lericke persons dreames of Warres, to Phelegmaticke of Waters, Fearefull dreames to Melancholicke per∣sons, &c.
2 And so also by these Dreames may we coniecture of the sinnes of the heart:* 1.44 because what we conceiue or practise in the day, will be corruptly dreamed of in the night, to make vs more inexcusable.
3 Diuellish Dreames framed in the braine by Satan;* 1.45 answerable to our desires, as appeareth not onely by the practise of the Gentiles, who receiued their answers by Dreames, but also by the practise of Heretikes, as the Maniches, Anabaptists, Fami∣lists, &c. who haue beene confirmed in their diuellish errours, by Reuela∣tions 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 be∣tweene 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 mat∣ters, eyther not fit, or worthie to be knowne.
If it shall be said,* 1.46 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,* 1.47 did informe his disciples accordingly:
2 Yet so, as that neyther could he acquaint them with any distinct or cleare knowledge thereof: but rather onely in a confused and darke man∣ner, whereby they might rather stumble, then informe others to beleeue the same, neyther did his prophets loue and affect the things that were re∣uealed, but rather were constrained to publish so much,* 1.48 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 vn∣to vs, 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 com∣municate so farre vnto others, as that so many as are ordained to saluation shall giue credit and obedience therevnto:* 1.49 And the rather,
Because these Diuine Dreames are not onely agreeable vnto 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 with∣draw 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 contra∣rie, Diuine Dreames aime onely 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 see∣ing
now we haue the Gospell sufficient to reueale the will of God,* 1.50 therefore we are not in these daies to build vpon Dreames;* 1.51 so that howsoeuer they were ordinary before and vnder the Law, yet now if any shall rest here∣in, 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 vs.
As touching Diuination by Lots,* 1.52 heerein also wee had need to bee in∣formed, the rather because this De∣lusion 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 law∣full vse heereof,* 1.53 as in Ciuill Occasi∣ons, 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 vpon, and his proui∣dence attended, and obeyed in the
successe thereof.* 1.54 Yet neither are wee allowed to vse Lots in iest, in triuiall and vnnecessarie meanes, as to set vp Banqrouts, to further Plan∣tations, &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 be∣ware of such Lottery as tends to re∣solue doubtfull things,* 1.55 or fore-know things to come, either by opening a Booke, casting a Die, to declare good or bad successe; seeing this both im∣plies 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 wic∣ked.
Hitherto of Diuination by true cre∣atures. And doth not Satan also de∣ceiue by forged meanes?
Yea certainely, as first by answe∣ring
in the shape of a dead man.* 1.56 Exam∣ple hereof wee haue in that answere vnto Saul, where Satan deludes the King with the appearance of Samuels person, when indeed it was onely the cunning of Satan, resembling and counterfeiting the same: As is mani∣fest; First
Because the Lord had denyed to an∣swere Saul by ordinarie lawfull meanes,* 1.57 and therefore would not endure to haue 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,* 1.58 and there∣fore Satan could not haue power to fetch the soule from heauen, though he might preuaile to raise the bodie frō the earth, which yet I see no rea∣son 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 giue all power and honor vnto God, Act. 10.
Reu. 22. 8. 9. Adde heerevnto that true Samuel would haue reproued Saul for running to Witches, hee would haue exhorted him to repen∣tance.
1 And therefore,* 1.59 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 ac∣quainted by the Lord with his pur∣pose 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,* 1.60 howsoeuer the Lord gaue power vnto 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 coun∣terfeting the shape and person of Sa∣muel: Neither may extraordinarie and miraculous working, vpon spe∣ciall occasion, bee traduced to war∣rant the ordinarie walking of per∣sons after their deaths, whose soules, the Holy Ghost witnesseth to bee at rest, and can their bodies walke with∣out their soules?
Indeed when the Lord was either to plant or restore a Church out of it ruine and desolation,* 1.61 wee finde in the Word this power of raysing from the dead to haue bene exercised pro∣fitably; and therefore seeing now there was no such cause for this mi∣raculous 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 collu∣sion of Satan blinding and decei∣uing Saul,* 1.62 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,* 1.63 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 plaine∣ly confound them: Howsoeuer they also imply further, that the Witch might suborne some man or woman in the likenesse of Samuel to giue this answere: seeing no meere hu∣mane vnderstanding could attaine to that knowledge, And therefore it ne∣cessarily 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 de∣struction.
And as Satan thus foretells things by meanes,* 1.64 eyther true or counter∣feit: so doth hee also Diuine without meanes, either possessing those that are his oracles, Acts the sixteene chap∣ter and sixteene verse: or inspiring them by outward obsession with his will and councells,* 1.65 whereby they become counterfeit prophets, and re∣uealers of things to come; such as were the Sybills, &c.
Of all which wee are to make this vse:* 1.66 1 As to iudge wisely of the power and manifold cunning of Sa∣than, 2 So to consider of the preci∣ousnesse of the soule, for which Satan takes such paines, becomes such a drudge, &c. and to preuent the Di∣uell 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 euerla∣stingly.
3 Lastly, seeing Sathan by these Inspirations and Exorcismes decei∣ueth the simple and vnstable soules, causing them to beleeue that such
trances and inspirations are from God;* 1.67 therefore learne we to distin∣guish betweene Diabolicall Reuelations, and the true gift of Prophecie, which God in Trances reuealeth vnto 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 na∣ture are empaired, and and so distem∣percd 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 Illumi∣nation, 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.
Two kinds of Witch-craft.
How Satā knoweth things to come, and how farre.
By aquain¦tance with the Scrip∣tures.
By skill in Nature.
By his pre¦sence in most pla∣ces.
By his po∣wer in put¦ting euill purposes into the minde.
By his nimblnes & agilitie.
By diuine reuelation
M. Perkins
How God knoweth things to come, and how Satan
Actes 17.
2. Thess. 2. 11. 12
Note.
Diuinatiō by slight of Birds condēned.
Diuinatiō by entrals of beasts wicked.
Mat. 16. 2. 3.
Predictiōs by what creatures vnlawfull.
Diuinatiō by Starres vnlawfull Reason.
Esay 47. 13 14.
Dan. 2. 2.
Obiect. 1.
Answ.
Reasons Why.
Obiect. 2.
Answ.
Note.
Astrono∣my how far lawfull
Grounds vncertain.
Reason.
Note.
Obiect. 3.
Answ.
Vse to Stu∣dents.
To all Christians
To Physi∣sitians and Chirurge∣ons: no Zo∣diack nor Signes.
Letting of bloud by obseruati∣on of the Signe con∣demned.
Obserua∣tion of daies and times con∣demned.
Obserua∣tion of dreames, how law∣full and vnlawfull.
How to discerne betweene Diuine & Diabolical Dreames.
3 kind of dreames.
1 Diuine.
2 Natural.
1 From Comple∣xion.
From con¦dition of sinne.
Diaboli∣call.
How the Sybilles spake of Christ.
Diffrence betweene Diuine & Diaboli∣call pro∣phecies of Christ.
Note.
Act. 13.
No diuine dreames now to be expected.
2. Tim. 3. 17.
Examina∣tion of di∣uination by Lots.
Ciuill Lots law∣full.
Sporting Lots vn∣lawfull.
Diuining Lots vn∣lawfull.
Of Satans deceit by answering in the shape of a dead man 1. Sam. 28.
That the apparition vnto Saul was Dia∣bolicall, & not reall Samuel.
Reu. 14. 12.
Answ. to obiections
Confuta∣tion of walking spirits.
Note whē Miracles vsed.
Obiect.
Answ.
Of Satans fore tel∣ling with∣out means By posses∣sion.
Obsession
Vses hereof.
Differēce betweene diabolicall Trances & the gift of Pro∣phecie.