Scot's Discovery of vvitchcraft proving the common opinions of witches contracting with divels, spirits, or familiars ... to be but imaginary, erronious conceptions and novelties : wherein also, the lewde unchristian all written and published in anno 1584, by Reginald Scot, Esquire.

CHAP. XXXI.

Of the curse rehearsed Gen. 3. and that place rightly expounded, John Calvines opinion of the divell.

THe curse rehearsed by God in that place, whereby witchmongers labour so busily to prove that the divell entered into the body of a snake, and by consequence can take the body of any other creature at his pleasure &c. reacheth I think further into the divels matters, than we can compre∣hend it, or is needfull for us to know, that understand not the wayes of the divels creeping, and is far unlikely to extend to plague the generation of snakes; as though they had been made with legges before that time, and through his curse was deprived of that benefit. And yet, if the di∣vell should have entered into the snake, in manner and form as they sup∣pose; I cannot see in what degree of sin the poore snake should be so guilty, as that God, who is the most righteous Judge, might be offended with him. But although I abhorre that lewd interpretation of the fami∣ly of love, and such other heretiques, as would reduce the whole Bible into allegories: yet (me thinks) the creeping there is rather metapho∣rically or significately spoken, than literally; even by that figure, which is there prosecuted to the end. Wherein the divell is resembled to an odious creature, who as he creepeth upon us to annoy our bodies; so doth the di∣vell there creep into the conscience of Eve, to abuse and deceive her: wh•••• seed▪ neverthelesse shall tread down and dissolve his power and 〈…〉〈…〉 And through him, all good christians (as Calvine saith) obtaine power to doe the like. For we may not imagine such a materiall tragedy, as there is described, for the ease of our feeble and weak capa∣cities.

For whensoever we find in the scriptures, that the divell is called god, the prince of the world, a strong armed man, to whom is given the pow•• of the air; a roaring lion, a serpent, &c. the Holy Ghost moved us there∣by, to beware of the most subtill, strong and mighty enemy, and to make preparation, and arm our selves with faith against so terrible an adver∣sary. And this is the opinion and counsell of Calvine, that we seeing our own weaknesse, and his force manifested in such termes, may beware 〈◊〉〈◊〉

the divell, and may flie to God for spirituall old and comfort. And as for his corporall assaults, or his attempts upon our bodies, his night walk∣ings, his visible appearings, his dancing with witches, &c. we are neither warned in the scriptures of them, nor willed by God or his prophets to flie them; neither is there any mention made of them in the scriptures. And therefore think I those witchmongers and absurd writers to bee as grosse on the side, as the Sadduces are impious and fond on the other, which say, that spirits and divels are only motions and affections, and that angels are but tokens of Gods power. I for my part confesse with Augu∣gustine, that these matters are above my reach and capacity; and yet so farre as Gods word teacheth me, I will not sticke to say, that they are living creatures, ordained to serve the Lord in their vocation. And although they abode not in their first estate, yet that they are the Lords ministers, and executioners of his wrath, to trie and tempt in this world, and to punish the reprobate in hell fire in the world to come.

Notes

• Family of love.
• I. Cal. lib. instit. 1. cap. 14. sect. 18
• I. Cal. lib. inst. 1. cap. 14. sect. 13.
• Aug. de cura pr•• mort. &c.