Chapter 3: The Two Sorts of Witchcraft — Divining and Working

Witchcraft is of two sorts: Divining, or Working. For the whole nature of this art consists either in matter of divination and conjecture, or in matter of practice. And in both these it is to be remembered, that nothing can be effected, unless the party have made a league with the Devil, express or secret, or at the least, a preparation thereunto, by a false and erroneous opinion of the means.

Sect. 1.

Divination is a part of Witchcraft, whereby men reveal strange things, either past, present, or to come, by the assistance of the devil.

If it be here demanded, how the devil being 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 work, transforms himself into an Angel of light, and takes upon him the exercise of these things in an ambitious (though false) imitation of divine revelations and predictions, made and used by God in the times of the Prophets and Apostles. And this he does (as much as in him lies) to obscure the glory of God, and to make himself great in the opinion of ignorant and unbelieving persons. Again, though Satan be but a creature, yet there are sundry ways whereby he is able to divine.

First, by the Scriptures of the Old and New Testament, wherein are set down sundry prophecies concerning things to come. In the Old Testament are recorded many prophecies concerning the state of God's Church, from the first age of the world, till the coming of Christ. In the New Testament likewise are recorded others, touching the self same thing, from the coming of Christ in the latter days, to the end of the world. Now the devil being acquainted with the history of the Bible, and having attained to a greater light of knowledge in the prophecies therein contained, than any man has; by stealing divinations out of them, he is able to tell of many strange things, that may in time fall out in the world, and accordingly may show them before they come to pass.

For example: Alexander the Great before he made war with Darius king of Persia, consulted with the Oracle, that is, with the devil, touching the event and issue of his enterprise. The Oracle answered him thus: Alexander shall be a Conqueror. Upon the prediction of the Oracle, Alexander wages war with Darius, and invades Asia, and having conquered him, translated the Empire from Persia to Greece, according as the Oracle had said. Now if question be made, how the devil knew the event of this war, and consequently made it known to Alexander, the answer is, by the help of a prophecy in the Old Testament; for this thing was particularly set down beforehand by the Prophet Daniel (Daniel 11:3), where he says that a mighty King shall stand up, and shall rule with great dominion, and do according to his pleasure, and this was Alexander the Great. Satan therefore knowing the secret meaning of the Angel's words to Daniel, framed out of them a true and direct answer, whereas he was not able of himself to divine certainly of the event of things to come in particular.

The second means, whereby the devil is furnished for his purpose, is his own exquisite knowledge of all natural things; as of the influences of the stars, the constitutions of men and other creatures, the kinds, virtues, and operations of plants, roots, herbs, stones, etc. This knowledge of his goes many degrees beyond the skill of all men, even of those that are most excellent in this kind, as Philosophers and Physicians. No marvel therefore, though out of his experience in these and such like, he is able beforehand to give a likely guess at the issues and events of things, which are to him so manifestly apparent in their causes.

A third help and furtherance in this point, is his presence in the most places: for some devils are present at all assemblies and meetings, and thereby are acquainted with the consultations and conferences both of Princes and people; whereby knowing the drift and purpose of men's minds, when the same is manifested in their speeches and deliberations, they are the fitter to foretell many things, which men ordinarily cannot do. And hence it is apparent, how Witches may know what is done in other countries, and whether one nation intends war against another, namely, by Satan's suggestion, who was present at the consultation, and so knew it, and revealed it to them. But how then comes it to pass, that the consultations and actions of God's Church and children, are not disclosed to their enemies? Even by the unspeakable mercy and goodness of God, who though for special causes sometimes, he suffers Satan by this means to bring things to light, yet he has restrained this his liberty, and subjected it to his own will, so as he keeps him out of such meetings, or compels him to conceal; whereas otherwise his malice is so great, that not a word could be spoken, but it should be carried abroad to the hurt and disturbance both of Churches and commonwealths.

The fourth way, is by putting into men's minds wicked purposes and counsels; for after the league once made he labors with them by suggestions and where God gives him [reconstructed: occasion], he never ceases persuading, till he has brought his enterprise to pass. Having therefore first brought into the mind of man a resolution to do some evil, he goes and reveals it to the Witch, and by force of persuasion upon the party tempted, he frames the action intended to the time foretold, and so finally deludes the Witch his own instrument, foretelling nothing, but what himself has compassed and set about.

The fifth help, is the agility of Satan's nature, whereby he is able speedily to convey himself from place to place, indeed to pass through the whole world in a short time. For God has made him by nature a spirit, who by the gift of his creation, has attained the benefit of swiftness, not only in dispatching his affairs, but also in the carriage of his person with great expedition for the present accomplishment of his own desires.

Lastly, God does often use Satan as his instrument, for the effecting of his intended works, and the executing of his judgments upon men; and in those cases manifests to him, the place where, the time when, and the manner how such a thing should be done. Now all such things as God will have effected by the devil, he may foretell before they come to pass, because he knows them beforehand by revelation and assignment from God. Thus by the Witch of Endor he foretold to Saul the time of his death and of his sons, and the ruin of his kingdom, saying, Tomorrow shall you and your sons be with me, and the Lord shall give the host of Israel into the hands of the Philistines; which particular event, and circumstances appertaining, he did truly define; not of himself, but because God has drawn away his good spirit from Saul, and had delivered him to be guided by the devil, whom he also appointed as a means, and used as an instrument to work his overthrow. The Scripture indeed makes not particular mention of the time of Saul's death; it only records the manner thereof, and that which followed upon his death: the translating of the kingdom to his neighbor David after him. And yet because God used Satan as an instrument to bring this to pass, hereupon he was able to foretell the particular time, when the will of God should be wrought upon him. And these be the ordinary means and helps whereby the devil may know and declare strange things, whether past, present, or to come.

Neither may this seem strange, that Satan by such means should attain to such knowledge, for even men by their own observations may give probable conjectures of the state and condition of sundry things to come. Thus we read, that some by observation have found out probably, and foretold the periods of families and kingdoms. For example, that the time and continuance of kingdoms is ordinarily determined at 500 years, or not much above; and that great families have not gone beyond the sixth and seventh generation. And as for special and private things, the world so runs (as it were) in a circle, that if a man should but ordinarily observe the course of things, either in the weather, or in the bodies of men, or otherwise, he might easily foretell beforehand what would come after. And by these and such like instances of experiences, men have guessed at the alterations and changes of estates, and things in particular. Now if men which be but of short continuance, and of a shallow reach in comparison, are able to do such things, how much more easily may the Devil, having so great a measure of knowledge and experience, and being of so long continuance, having also marked the course of all estates, be able to foretell many things which are to come to pass? Especially considering what the wise man has set down to this purpose, that that which has been, shall be; and that which has been done, shall be done; and there is no new thing under the Sun (Ecclesiastes 1:9).

If it be here alleged, that Divination is a prerogative of God himself, and a part of his glory incommunicable to any creature (Isaiah 41:23), I answer, Things to come must be considered two ways; either in themselves, or in their causes and signs, which either go with them, or before them. To foretell things to come, as they are in themselves, without respect to their signs or causes, is a property belonging to God only; and the devil does it not by any direct and immediate knowledge of things simply considered in themselves, but only as they are present in their signs or causes. Again, God foretells things to come certainly, without the help of any creature, or other means out of himself; but the predictions of Satan are only probable and conjectural. And when he foretells anything certainly, it is by some revelation from God, as the death of Saul; or by the Scripture, as Alexander's victory; or by some special charge committed to him, for the execution of God's will upon some particular places or persons, as before has been shown.

Thus much for the causes of Divination. Now follow the parts and branches thereof. Divination is of two sorts; either in and by means, or without means. Divination by means, is likewise of two sorts; either by such as are the true creatures of God; or those which are merely counterfeit and forged.

Sect. 2.

Divination by the true creatures of God, is distinguished according to the number of the creatures, into five distinct kinds, whereof four are mentioned in the Scriptures.

§ 1. The first, is by the flying and noise of birds. Sorcerers among the heathen, used to observe fowls in their flight; for example, whether they did fly on the right hand, or on the left; above them, or below by them; whether cross and athwart, or directly against them. In like manner they observed the noise and sound of the fowl. And both these ways, sometimes by the noise, and sometimes by the flight, they divined of things to come, both public and private, of good and bad success in men's affairs; of the state of kingdoms, towns, families and particular persons. Now this kind of divination is condemned by Moses (Deuteronomy 18:10): Let none be found among you that is a diviner of divinations: that is, (as some interpret it) a marker of the flying of fowls; or a charmer, or a consulter with spirits, or a soothsayer; that is, such a one as by observing the flying and noise of fowls, takes upon him to foretell good or bad success.

§ 2. The second kind of creatures used for divination, are the entrails of beasts, of which mention is made (Ezekiel 21:21), where Nebuchadnezzar being to make war both with the Jews and the Ammonites, and doubting in the way which enterprise to undertake first, he offers a sacrifice to the idol gods, and opening the belly of the sacrifice, looks upon the liver, and by the signs therein found, he judges what should be the issue of the war. Which thing Nebuchadnezzar did according to the usual practice of the heathen, who when they were to make war, or to attempt any business of importance, were accustomed to offer sacrifice to their gods, and to pry into the entrails of the beast sacrificed: for example, the heart, stomach, spleen, kidneys, but especially the liver, and by certain signs appearing in those parts, the devil was accustomed to reveal to them what should be the success of their affairs they had in hand. It were easy to exemplify both these sorts of Divination by sundry particulars out of heathen writers, but seeing the Scripture has manifested that there are such, and experience shows the same, I will forbear that labor, and proceed.

But here it is demanded, why both these kinds of divination 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 signs either of good or bad success. For that which is a true sign of a future event, must have the virtue and power whereby it signifies, from God himself, either by creation in the beginning, or by his special ordinance and appointment afterward. Now it cannot be showed, that God in the creation infused any such virtue into the natures and motions of these creatures, whereby they might signify such things; neither is there any apparent testimony in the whole book of the Scriptures, whereby it may be proved, that since the creation, they were appointed by God, to serve such uses and ends. And therefore however they were esteemed of the heathen, yet the word of God has justly censured them, as no true and proper causes of divination sanctified by God, but merely diabolical.

It is alleged, that Joseph divined by his cup, as may appear both by his steward's speech, as also by his own (Genesis 44:5 and 15), and yet that cup received no power from God, either the one way or the other, to be a cause or means of divination.

The answer anciently and commonly made is this, that Joseph's steward spoke not as the thing was indeed, but as the common received opinion was among the Egyptians, who esteemed Joseph to be a man of great skill and wisdom, able by sundry means to divine and prophesy. To this I add a second answer, that the steward spoke not as he thought, but his purpose was in those words, to conceal the knowledge of Joseph his master from his brethren, that thereby they might not discern who he was, but take him to be an Egyptian. Thirdly, the words may not unfitly admit this interpretation, as if the steward had said, Know you not that this cup which I find in the sack's mouth of your youngest brother, is that whereby my master will easily prove what manner of men you are? This answer is also ancient, and may well be received.

It is further objected, that our Savior Christ by his speech to the Pharisees, seems to approve of divining by creatures, as by winds, and by clouds. When you see a cloud (says he) rising out of the West, straight way you say, a shower comes, and so it is: and when you see the South wind blow, you say, that it will be hot, and it comes to pass (Luke 12:54-55).

Answer: There are some kinds of predictions that are and may be lawfully used, because they are natural, of which sort are those that are made by physicians, mariners, and husbandmen, touching the particular alterations and dispositions of the weather. These being agreeable to that order which God has set in nature from the beginning, by them a man may probably gather the state of the weather, whether it will be fair or foul. And of these natural signs our Savior Christ speaks, not of diabolical, which have no warrant, either from the common course of nature created, or by any special appointment from God. So that whatever can be said in their defense, this yet remains certain, that the flying and noise of birds, and the state of the entrails of beasts, are no true signs ordained by God, but invented by the devil and his instruments, and therefore all divination by them is justly condemned, as wicked and devilish.

From where it appears, what judgment may be given of those common signs of divination, which are observed in the world, specially of the more ignorant sort. For example: a man finds a piece of iron, he presently conceives a prediction of some good luck to himself that day. If he lights on a piece of silver, then he stands contrarily affected, imagining some evil will befall him. Again, when a man is taking his journey, if a hare crosses him in the way, all is not well, his journey shall not be prosperous, it presages some mischief toward him. Let his ears tingle or burn, he is persuaded he has enemies abroad, and that some man either then does, or presently will speak ill of him. If the salt falls toward a man at the table, it portends (in common conceit) some ill news. When a raven stands upon some high place, look what way he turns himself and cries, from there, as some think, shall shortly come a dead corpse; albeit this sometime may be true by reason of the sharp sense of smelling in the raven. These and sundry other of the like sort, are merely superstitious. For the truth is, they have no virtue in themselves to foreshadow anything that is to come, either in nature, or by God's ordinance. Therefore whatever divination is made by them, must needs be fetched from Satanical illusion. And though we cannot say they are soothsayings, or term the users and favorers of them soothsayers, yet we may safely refer them to this kind of divining, being such as no Christian may warrantably use, though some of them are not so gross and palpable, as those that are condemned in the Scriptures.

Section 3. The third kind of creatures used to divine by, are the stars. Divination by stars is commonly called Judicial Astrology; of which we may read in Deuteronomy 18:10-11, where the Holy Spirit does of purpose reckon up all those kinds of devilish arts, whereby men have dealings and society with Satan, either in divining or practicing — among which, this is the second.

The word there used may carry a double sense. For it signifies either him that observes times, under which acceptation Astrology is comprehended, or him that observes the clouds. And however the best learned interpreters do dissent about the notation of it, yet all agree in this, that this profession of divining by the stars, is there condemned. That it is to be numbered among the rest expressed in the prohibition, may further appear by other places of Scripture, as in Isaiah 47:13-14, where the Lord threatens the same judgments against diviners by the stars, that he does against soothsayers and magicians. Again, in Daniel 2:2, enchanters, astrologers, and sorcerers are joined together, as being all sent for about the same business, namely to expound the king's dream. Now if the Lord himself has allotted the same punishment to the astrologer, which he has to the soothsayer and magician, and accounts them all one; it is manifest, that divining by the stars ought to be held as a superstitious kind of divination.

Here if it be thought strange, that predictions by so excellent creatures as the stars, should carry both the name and nature of diabolical practices, which can be done by none but such as are in league with Satan:

I answer, the reasons for this are these:

First, it must be considered that the drift and scope of this art is to foretell the particular events of things contingent, as the alteration of the states of kingdoms, the deaths of princes, good or bad success of men's particular affairs, from the hour of their birth to the day of their death. And from this all men may judge what the art itself is. For the foretelling of things to come, which in their own nature are contingent, and in regard of us casual (I say not in regard of God, to whom all things are certainly known) is a property peculiar to God alone, and not within the power of any creature, man, or angel. A point that is plainly taught by the Prophet Isaiah, from chapter 4 of his prophecy to chapter 48. The scope of which is to prove that it is a prerogative appointed to the Deity, and not communicable to the creature, to foreshow the event of things to come, which in our understanding and reach may either be or not be, and which when they are, may be thus or otherwise. It remains therefore that divinations of this kind, taking from God his right and robbing him of his honor, are justly censured of impiety, and are in themselves wicked and abominable.

It is alleged that stars in the heavens are the causes of many things happening in the world, and therefore to practice by them in this manner deserves no such imputation.

Answer. It cannot be denied that they are causes of some things, but I demand, what causes? Not particular causes of particular events, but general and common, that work alike upon all things: and no man can divine of a particular event by a general cause, unless he also knows the particular causes subordinate to the general, and the particular dispositions and operations of them. For example, let twenty or thirty eggs of sundry kinds of birds be taken, and set under one and the same hen to be hatched; it is not possible for any man, only upon the bare consideration of the heat of the hen, which is the general cause of hatching the eggs, to set down certainly what kind of bird each egg will bring forth, unless he knows what the eggs were particularly. For a general and common cause does not immediately produce a particular effect, but only moves and helps the particular, immediate, and subordinate causes. Therefore the heat of the hen does not make one egg to send forth a hen-chicken, another egg a duck, a third a swan, etc., but only helps it forward by sitting and crouching upon them. In like manner the stars are general causes of natural things, as the heat of the hen is of the hatching of the eggs, and by them no man can rightly determine particular events. Therefore divination by the stars, whereby are foretold particular contingent events in kingdoms, families, or particular persons, is but a forged skill that has no ground in nature from the virtue of the stars for any such purpose.

A second reason may be this: all the rules and precepts of astrology, set down by the most learned among the Chaldeans, Egyptians, and other astrologers, are nothing else but mere fancies and fictions of the brain of man. For the rules and conclusions of all good and lawful arts have their ground in experience, and are framed by observation, whereupon they are called axioms, or positions of art, so generally and undoubtedly true that they cannot deceive. But these rules are of a contrary nature, having no foundation in experience at all. For if they had, this must needs follow: that the position of the heavens 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 heavens nor the course of all the stars is always one and the same. Again, he that would make sound rules of art by observation must know the particular estate of all things he observes; but no man knows the particular estate of all the stars, and consequently none can gather sound rules of art by them. Thirdly, no man knows or sees all the stars, and though they might be all discerned, yet the particular virtues of those which are seen cannot be known, because their influences in the air and upon the earth are confused; and therefore by observation of them no rules can be made whereby to judge of particular events to come that are contingent.

But experience teaches (may some say) that if a man addicted to this course shall practice the rules of astrology, it will fall out that most things he foretells shall be true and come to pass accordingly. Which being verified in experience, it should seem that these principles are not uncertain: for how is it possible that upon false grounds should proceed true predictions? To this objection, learned divines have framed answer thus: that in this there is a secret magic at the least, if not an open league with Satan. For whatever is wanting to the effect of the stars, the Devil makes supply of it by his own knowledge in things that are to come to pass. And this is the judgment of those that have known this art, which was also received for true in the days of the apostles.

The third reason. The man that repairs to the astrologer upon the particular case for his help and counsel must believe that he can and will do for him; otherwise, if he comes doubting of his ability, or in way of testing him, he cannot help him. Now in common understanding, if the diviner brings the thing to pass, here must needs be more than art. For he that is master of a lawful art can work by his rules, whether a man believes that he can or not; yes, though all the men in the world should doubt, his rules would be effectual. The art therefore itself is the old superstitious art of the Chaldeans, which they, being idolaters, first fetched from the devil and his oracles; yes, the practice of it is nothing but superstitious sorcery, and the undertakers no better than sorcerers. If any man doubts this, their writings are sufficient testimonies, and they themselves attest it. For it is a rule and maxim among them in all kinds of sorcery that the learner must come credulous, and not doubting or seeking to test; otherwise no answer can be given.

But notwithstanding all these reasons alleged for the proof of this point, sundry things are opposed to the contrary.

For first, it is said that the sun, moon, and stars were created for signs (Genesis 1:14), and therefore that it is lawful to divine by them, seeing that in so doing we do but use them to the end for which God made them.

The reason is of no force. The stars indeed by this ordinance do serve for signs, but of what? Not of all things, but (as the text plainly shows) of days, weeks, months, and years; indeed, of the seasons of the year; as of Spring, Summer, Autumn, and Winter. Indeed further, of the alterations of the weather in general; but all this makes nothing to ratify divination of particular events in things contingent, which are to fall out in the state of kingdoms, families, and persons: for they are not causes, but signs, and that of some general things only, not of particular.

Again, it is said, that Moses and Daniel, two famous prophets, are commended for their skill in this art: for of Moses it is said, Acts 7:22, that he was learned in all the wisdom of the Egyptians: and Daniel, in all the wisdom of the Chaldeans (Daniel 1:17, 20), and we know, that the Egyptians and Chaldeans were the masters of divination, and eminent above all others in matter of astrology.

It cannot be proved out of those places, that Moses or Daniel were trained up in this art: and though it should be granted they were, yet it follows not, that they were practitioners of it, at least continually. For although, being children and of tender years in the courts of Pharaoh and Nebuchadnezzar, they had been trained up by their governors in this knowledge, it may not from there be concluded, that they finally submitted themselves to the practice thereof; considering that a man may learn that when he is young, which afterward upon better judgment and consideration, he may utterly disclaim. And so we are to think of them, that after God had called them, they did forever lay aside all such wicked and devilish practices, forbidden by God, and yet in use among the Egyptians and Chaldeans.

Thirdly, it is objected: the stars are admirable creatures of God, and the causes of many strange effects in the air, in the waters, and upon the earth also, in bodies of men and beasts: it may seem therefore not unlawful to divine by them.

We grant that the stars, and especially the Sun and Moon, have great virtue and force upon 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 be lawfully used for divination. For whereas it has been shown, that the grounds of all good arts are gathered by observation and experience, it is not possible for any man, truly and certainly, to observe all particular events brought forth by the stars, whereupon he might ground his rules. And for proof thereof; Suppose there were a heap of all kinds of herbs growing upon the earth gathered together, which should be all strained into one vessel, and the liquor brought to the most skillful physician that is, or ever was; can we think him able by tasting or smelling thereof, to distinguish the virtues of the herbs, and to say which is which? To do this when all were severed each from other, is a hard matter, yet possible, considering they have their several natures and operations: but in this confused mixture to discern the severals, is a thing passing the skill of man.

The like may be said of the particular virtue of every star; for they all have their operation in the bodies of men, and other creatures; but their virtues being all mixed together in the subject whereon they work, can no more be known distinctly, than the virtues of a mass of herbs of infinite sorts beaten together. For this is an undoubted truth in nature: that the virtues of celestial bodies in their operations, are mingled with the qualities of the elements in the inferior bodies, and the virtues of them all do so concur, that neither the heat or light of the stars, nor the virtue of the elements, can be severed one from another. And therefore though there be notable virtue in the stars, yet in regard of the mixture thereof in their operation, no man is able to say by observation, that this is the virtue of this star, and this of that. The seven planets being more notable, than the other lights of the heaven, specially the Sun and the Moon, have their operations and effects plainly and perfectly known: as for the other, there was never any man that could either feel their heat, or certainly determine of anything by them.

There being then some stars, whose virtues are unknown, how can their operations and effects be discerned in particular? Therefore no rules can be made by observation of the virtues of the stars in their operations, whereupon we may foretell particular events of things contingent, either concerning men's persons, families, or kingdoms.

A fourth reason. All stars have their work in the qualities of heat, light, cold, moisture, and dryness, as for the secret influences which men dream of, coming from them besides the said qualities, they are but forged fancies. The Scripture never mentions any such, neither can it be proved, that the Sun has any efficacy upon inferior bodies, but by light and heat; which because they are mixed with other qualities, they afford no matter of prediction touching particular events. For that though the celestial bodies do cause in the terrestrial, heat and cold, drought and moisture — does it therefore follow, that these effects do declare beforehand the constitution of man's body? The disposition of men's minds? The affections of men's hearts? Or finally, what success they shall have in their affairs, touching wealth, honor, and religion? Hence I conclude, that divining by them in this sort, is mere superstition, and a kind of sorcery: for which cause in Scripture, astrologians are justly numbered among sorcerers.

Now that which has been said touching this point, may serve for special use.

And first, it gives a warning to all students, that they take care to spend their time and wits better, than in the study of judicial astrology; and rather employ themselves in the searching out of such things, as may most serve for the glory of God, and the good of his Church. It is the subtlety of Satan to draw men into such meditations, and to make this study so pleasant, that it can hardly be left, when it is once begun — but let them take heed in time. For assuredly these vain and superstitious practices, are not the builders and furtherers, but the hinderers and destroyers of religion, and the fear of God.

Again, this must admonish those who suffer any losses, not to seek for help or remedy at the hands of Astrologers, commonly called Figure-casters, for their directions in the recovery of things lost or stolen come not by the help of any lawful art, but from the work of the devil, revealing the same to them. It were better to lose a thing finally, and by faith to wait until God makes supply another way, than in this manner to recover it again. Indeed, the curse of God hangs over the head of him that, to help himself, uses diabolical means. For consider the case: [reconstructed: a] thing lost of great value is again restored by the help of Satan — yet God in his justice, for the use of these unlawful means, may take from the consulter twice as much; or at least his grace, and so give him to a reprobate sense, to believe the devil to his utter perdition.

Thirdly, it serves to admonish us of some other vanities that accompany Astrology, specially of two.

The first is the observation of the sign in man's body, wherein not only the ignorant sort, but men of knowledge do far overshoot themselves, superstitiously holding that the sign is specially to be marked. An opinion in itself fantastical and vain, not grounded in nature, but borrowed from Astrology. For the Astrologians, for better expressing and establishing it, have devised new spheres in the heavens, more than indeed there are, namely the ninth and the tenth; and in the tenth, commonly called the first moveable, have placed an imaginary sphere, which they term the Zodiac, and in the Zodiac twelve signs, Aries, Taurus, Gemini, and the rest, which they imagine to have power over the twelve parts of man's body: as Aries the head and face, Taurus neck and throat, etc. But these are only twelve imaginary signs, for in the heavens there is no such matter as a ram, a bull, etc. And how can it stand with reason, that in a firmament feigned by Poets and Philosophers, a forged sign, which indeed is nothing, should have any power or operation in the bodies of men?

Again, the very order of the government of these signs in man's body is foolish and without show of reason. For according to this scheme, when the Moon comes into the first sign, Aries, she rules in the head; and when she comes into the second sign, Taurus, in the neck; and so descends down from part to part, in some part ruling two, in some three days, etc. Note here that the Moon is made to rule in the cold and moist parts when she is in hot and dry signs. Whereas in reason, a more consonant order would be this: that when the Moon were in hot and dry signs, as Aries, Leo, and Sagittarius, she should rule in hot and dry parts of the body; and when she is in cold and moist signs, she should rule in the cold and moist parts of the bodies; and so still govern those parts which in temperature come nearest to the nature of the signs wherein the Moon is.

Besides this, some learned physicians have upon experience confessed that the observation of the sign is nothing material, and that there is no danger in it for gelding of cattle or letting of blood. Indeed it prevails oftentimes by an old conceit and strong imagination of some unlettered persons, who think it to be of force and efficacy for restoring and curing. Yet the vanity of this conceit appears in the common practice of men, who commonly upon Saint Steven's day use to let blood, be the sign where it will, though it be in the place where the vein is opened. But the truth is, the sign in its own nature is neither way available, being but a fancy grounded upon supposed premises, and therefore ought to be rejected as a mere vanity.

The second thing belonging to Astrology, which ought to be shunned, is the choice and observation of days. Curious diviners set apart certain days, of which some are (as they say) lucky, some unlucky. These they appoint to be observed for the beginning of ordinary works and businesses: as to take a journey; to begin to lay the foundation of a building; to plant a garden; to wean a child; to put on new apparel; to move into a new house; to traffic into other countries; to pursue a suit to a Prince or some great man; to hunt and use exercises; to pare the nails; to cut the hair; in a word, to attempt anything in purpose or action which is not done every day. The effect and force of these days is not grounded either in art or in nature, but only in superstitious conceit and diabolical confidence, upon a wicked custom borrowed from the practice of diviners. The danger of such confident conceits is this: that the Devil by them takes the advantage of fantastical persons, and brings them further into league and acquaintance with himself, unless they leave them. And all such persons as make difference of days for this or that purpose are in express words plainly condemned (Deuteronomy 18:10-11).

Section 4. The fourth kind of divination by true means is the prediction of things to come by dreams.

In the Old Testament we read that sorcerers and false prophets used to foretell strange events by revelations which they had in their dreams. Such diviners were among the Jews, and for that cause the people of God were expressly forbidden to hearken to dreamers of dreams (Deuteronomy 13:3). And the Lord himself, by the prophet Jeremiah, taxes the false prophets who broached false doctrine in his name by this devilish means, saying, "I have dreamed, I have dreamed" (Jeremiah 23:25).

Yet here it is to be remembered that foretelling of future things by dreams is not simply to be condemned, but only in part. For of dreams there are three sorts: Divine, Natural, and Diabolical. Divine are those which come from God. Natural are those which proceed from a man's own nature, and arise from the quality and constitution of the body. Diabolical are those which are caused by the suggestion of the devil.

Touching divine dreams: that there are, or at least have been such, it is evident. For these be the words of God (Numbers 12:6): If there be a Prophet of the Lord among you, I will be known to him by a vision, and will speak to him by a dream. And Job says, that God speaks in dreams and visions of the night, when sleep falls upon men, and they sleep upon their beds (Job 33:15). Now these divine dreams were caused in men, either immediately by God himself, as the former places show; or by means of some good angel. In this latter kind was Joseph often admonished in dreams what to do, by the ministry of an angel; as (Matthew 1:20) and (Matthew 2:13, 19). And divining by such dreams is not condemned, for by them the most worthy Prophets of God have revealed God's will in many things to his Church. Thus Joseph by dream had notice given him of his own advancement (Genesis 37:7, 9). And by Pharaoh's dreams which were sent from God, he also foretold the state of the kingdom of Egypt, touching provision for seven years' dearth (Genesis 41:25). By the same means the Prophet Daniel prophesied of the flourishing and fading of the chief monarchies of the world, from his time to the coming of Christ (Daniel 9). These therefore being one of the extraordinary means, whereby God has manifested his will to man in times past, more or less, divination by them is not to be censured as unlawful, but rather to be honored and esteemed, as the ordinance of God.

For the second sort which be natural, arising either from the thoughts of the mind, or the affections of the heart, or the constitution of the body: as they are ordinary in all men, in some more, in some less, so they vary according to the diversity of men's thoughts, affections, and constitutions. And by them a man may probably conjecture of sundry things concerning the state and disposition, partly of his body, and partly of his mind.

First he may guess in likelihood what is his constitution, as the learned in all ages do constantly vouch. For when his mind in dreaming runs upon wars, and contentions, fire, and such like, it argues his complexion is choleric. When he dreams of waters and [illegible], it betokens abundance of phlegm. When his fantasy conceives heavy and doleful things, full of grief, fear, and horror, it betrays a melancholic constitution. When his dreams be joyful and pleasant, as of mirth, pastimes, and delightful news, his complexion is judged to be sanguine.

Again, by natural dreams a man may guess at the corruption of his own heart, and know to what sins he is most naturally inclined. For look what men do ordinarily in the day time conceive and imagine in their corrupt hearts, of the same, for the most part, they do corruptly dream in the night. And this is the rather to be observed, because though the wicked man shut his eyes, and stop his ears, and harden his heart, and will not take notice of his enormities by the light of the law; yet even by his own dreams in the night, his wickedness shall be in part discovered, and his conscience thereby convinced, and he himself left in the end inexcusable before God. Now although a man may give a probable conjecture of the premises by natural dreams; yet no divination of things to come, whether public or private, good or bad, can be made by them, either concerning persons, families, or kingdoms. Therefore the common observations of dreams in the world, whereby men imagine things to come to pass, and accordingly foretell them by those means, are vain and superstitious, and justly so condemned in the places before named (Deuteronomy 13; Jeremiah 23).

Concerning the third kind of dreams, which are caused by the devil: it has been granted in all ages for a truth, that Satan can frame dreams in the brain of man, and by them reveal his divinations. And it is plainly manifested by the continual observation of the Gentiles, before the coming of Christ. For when oracles (that is, answers from the devil) were in force, men that used to consult with them, and desired to be resolved in matters of doubt, were to lay them down and sleep beside the altar of Apollo, where they had offered their gift. And sleeping they received in a dream the answer for which they came; and this dream was framed in the brain of him that slept, by the devil, and in it the answer was delivered by him speaking at or in the oracle. So likewise in the Primitive Church, since the coming of Christ, though oracles then ceased, which were the greatest and strongest delusions that ever Satan had: yet he has by dreams and visions worked in the heads of many men most strange and curious conceits for the raising up of heresies, to the great disturbance of the peace of the Church. For we read in Ecclesiastical stories, that the Manichees had their damnable opinions first inspired into them, and then confirmed by dreams. And in this age the first authors of the sect of the Anabaptists had their curious conceits of revelation, partly in dreams, partly in visions. Likewise the Family of Love have their revelations in dreams. For he that desires to become one of that sect must ascend to it by degrees, before he can come to perfection to be an elder illuminate, or a man deified. To which estate when he is once come, he has for his confirmation strong illusions, both waking and sleeping in visions and dreams. Histories of latter times, and woeful experience shows this to be true, the devil prevailing so strongly, that many have fallen away by this means, being corrupted by a doctrine merely carnal, however maintained with pretense of great holiness. Again, as the good angels may cause divine dreams from God, and therein reveal to men his will and pleasure concerning things to come: so no doubt the evil spirits may cause in men diabolical dreams, and therein reveal to them many strange things, which they by means unknown to men, may foresee and know. By all which it is evident, that there are and may be as well diabolical, as divine dreams.

The conclusion then is this: that as divining by the second sort is superstitious, having no ground from God's word, so foretelling by this third sort is flat witchcraft, directly condemned in the places aforementioned, where men are forbidden to prophesy by them, or to regard them.

Yet inasmuch as dreams be of sundry kinds, as has been said, it shall not be amiss to set down some notes of difference between them, whereby they may be known and distinguished each from other. Which point indeed has long ago been handled in the Primitive Church, but hardly determined. For the learned of that age have affirmed it a very hard matter, considering that the devil in these, as well as in other things, can transform himself into an Angel of light. But however the case be hard, and the devil politic, yet by light of direction from the word of God, there may some true differences be set down between them; as namely these.

First of all, divine dreams have always had their preeminence above others, that generally they have concerned the weightiest matters in the world; as the coming and exhibiting of the Messiah, the changes and alterations of kingdoms, the revealing of Antichrist, and the state of the Church of God. And this may plainly appear by those which Joseph expounded to Pharaoh, and Daniel to the kings of Babylon and Persia. But in the other sort it is otherwise. For if there be any thing represented more than ordinary in those that be natural, it proceeds merely from fancy and imagination. And as for diabolical dreams, they are not of so weighty matters, nor so hard to foretell. For though the devil have great power and skill, yet it is above his reach to determine of such things as these are, or to foretell them without help from God.

Secondly, divine dreams be always either plain and manifest, or if they be obscure, yet they have a most evident interpretation annexed to them. Of the plainer sort were the dreams of Joseph the husband of Mary (Matthew 1). Of the other sort were Pharaoh's, very dark and hidden, but God raised up Joseph to give them an easy interpretation upon the instant (Genesis 41). Nebuchadnezzar's dreams were full of obscurity, and many matters were contained in them, so as his spirit was troubled, and he forgot them; but God stirred up Daniel and revealed to him the secret, so as he remembered it to the king, and declared the true meaning thereof (Daniel 2:1, 28, 36). Lastly, Daniel's dreams of the four beasts, etc. were of like difficulty, but the Angel Gabriel was presently sent to make him understand them (Daniel 8:16). Now those that are caused by the Devil, as they be obscure and intricate, so the interpretation of them is ambiguous and uncertain, because he himself cannot infallibly determine how things shall come to pass, and thereupon is constrained to give doubtful answers by dreams. And such were not only the ancient oracles among the heathen, where he gave the resolution, but the modern prophecies given by him to some of his instruments in later time.

Thirdly, the dream that comes from God is always agreeable to his revealed will, and represents nothing contrary to the same, in whole or in part. Whereas those that proceed from nature savor of nature, and be agreeable to man's corruption, which is repugnant to God's will. And those that are suggested by Satan are of the same nature; the general scope of which is to cross the will of God, and to withdraw the heart from obedience thereto.

Fourthly, divine dreams have at this end, to further religion and piety, and to maintain true doctrine. But the devil, an enemy to God, works in his dreams the subversion of true religion and the worship of God, that in the room of it he may set up idolatry and superstition. For so much we learn in Deuteronomy 13, where the false prophet brings his dream and utters it, and even confirms it by a wonder; but mark his end: it was to draw men to apostasy. "Let us go after other Gods," says he, "which you have not known, and let us serve them" (verse 2). Answerable to which was the practice of the false prophets afterward, who caused the people to err by their lies and flatteries (Jeremiah 23:32).

To conclude this point, it must be here remembered, that however there are and have been distinct sorts of dreams, yet those which are from God were only in ordinary use in the Old Testament, and in the Church of the New, are ceased, and take not place ordinarily. Whereas therefore men in their sleeps have dreams, they must take them commonly to be natural, and also know that they may be diabolical, or mixed partly of the one kind, partly of the other. And however there may be some use of the natural, as has been said, yet commonly they are not to be regarded. And for the other which are from Satan, or mixed, they are not to be received, believed, or made means whereby to foretell things to come, lest by this use of them we grow into familiarity with the devil, and before God be guilty of the sin of Witchcraft.

Section 5. The fifth and last kind of Divination by true means is by lots, when men take upon them to search out fortune (as they use to speak), that is, good or bad success in any business, by casting of lots, whether it be by casting a die, or opening of a book, or any such casual means. I mention this the rather, because among the ignorant and superstitious sort, such practices are common and in great account. The lot is an ordinance of God, appointed for special ends and purposes, but when it is thus applied, it ceases to be lawful, because it is abused to other ends than God by his word and ordinance has allowed.

That we may the better know the abuse of a lot in this kind, we must remember there be three sorts of lots: the Civil, the Sporting, and the Divining Lot.

The civil use of lots is when they are used for the ending of controversies: the dividing of lands and inheritances: the disposition of offices among many that are equally fit, the trying of the right in doubtful things, or lastly the discovery of a malefactor hid among many suspected. By this use of the lot, Saul was chosen to be king over Israel (1 Samuel 10:21), the scapegoat was separated from that which was to be sacrificed (Leviticus 16:8), the land of Canaan was divided among the children of Israel (Joshua 14:2), the trespass of Achan was found out (Joshua 7:15), and Matthias was chosen to be one of the twelve (Acts 1:26). Of this lot, Solomon says (Proverbs 18:18): The lot causes contentions to cease, and makes partitions among the mighty. Hereupon the civil use of lots has its warrant in God's word, so it be lawfully used in case of necessity, with invocation of the name of God, and with expectation of the event from God, by whose hand and immediate providence it is disposed. For the lot, says Solomon, is cast into the lap, but the whole disposition thereof is from the Lord (Proverbs 16:33).

The sporting lot is that which is commonly used for some vain and unnecessary end, as to set up bankrupts, or such like. This has no warrant in the word of God for which men should use it, and therefore is no better than an abuse of God's ordinance, to speak no more of it.

Now the divining lot performed by the opening of a book, or the casting of a die, or such like, thereby to declare good or bad success, cannot be done without confederacy with Satan, either explicit or implicit. For the plain cast of a die, or the opening of a book without believing, can do nothing for discovering of future contingents. And what is there in the nature of these actions to produce such effects? Or where, or when did God give this virtue to them, certainly to determine of things hidden from man, and known only to himself? Divination therefore by them is to be held as a practice, not only savoring of superstition, but proceeding from the art of [reconstructed: Witchcraft and Sorcery].

And thus much of divination by means of the creatures, and the several kinds thereof.

Sect. 3.

The second kind of divination is by counterfeit and forged means, which are none of the creatures of God: of which one kind only is mentioned in Scripture, namely, when Satan is consulted with in the shape of a dead man. This is commonly called Necromancy, or the black art, because the Devil being sought to by witches appears to them in the likeness of a dead body. It is expressly forbidden (Deuteronomy 18:11), and condemned by the Prophet Isaiah (Isaiah 8:19-20), who says in plain terms that God's people ought not to go from the living to the dead, but to the law and to the testimony. A memorable example hereof is recorded in 1 Samuel 28, the observation of which will discover to us the chief points of Necromancy. There Saul, about to encounter the Philistines, being forsaken of God, who refused to answer him either by dreams, or by Urim, or by the Prophets, inquired for one that had a familiar spirit. Hearing of the Pythoness at Endor, he went to her by night, and caused her to raise up Samuel, to tell him of the issue of the war. Now the witch at his request raised up the Devil, with whom she was confederate, in Samuel's likeness; who gave him answer concerning his own overthrow, and the death of his sons. This example declares plainly that there is a kind of divination, whereby witches and sorcerers reveal strange things, by means of the Devil appearing to them in the shapes or shadows of the dead.

Touching the truth of this example, two questions may be moved.

The first is, whether that which appeared was true Samuel or not. Some say it was Samuel indeed; others, who hold that there are no witches, deny that it was either Samuel or the Devil, and affirm it to be some other counterfeit coming in Samuel's attire to deceive Saul. Both of these opinions are false and are here to be confuted.

And first, that the opinion of those who say that true Samuel appeared to Saul is a flat untruth, I prove by these reasons.

1. Before this time, God had withdrawn his spirit from Saul, as Saul himself confesses, and denied to answer him any more by ordinary means, in such sort as before he had done. Hereupon I gather that it was not probable that God would now vouchsafe him the favor to suffer Samuel to come to him extraordinarily, and tell him what should be the end of his war with the Philistines. To this purpose it is affirmed twice in that chapter that God had taken his good spirit from Saul.

2. The souls of the faithful departed are in the hands of God, and rest in glory with himself, and their bodies are in the earth, and there rest in peace. So says the voice from heaven (Revelation 14:13): Blessed are the dead that die in the Lord, for they rest from their labors, and their works — that is, the reward of their works — follow them immediately, or at the heels, as the word signifies. Now suppose the Devil had power over Samuel's body, yet to make true Samuel he must have his soul also. But it is not in the power of the Devil to bring again the souls that are in heaven to their bodies, and so to cause them to appear to men upon earth, and to speak to them. The Devil's kingdom is in hell, and in the hearts of wicked men on earth; and while the children of God are in this world, he usurps some authority over them by means of their own corruption. But heaven is the kingdom of God and his saints, where Satan has nothing to do, considering that there is no flesh or corruption to make him entrance or yield him entertainment. Neither can it be proved by Scripture that the Devil can disturb either the bodies or souls of those that die in the Lord. Therefore the witch with all her power and skill could not bring Samuel's rotten body — for so no doubt it was by then — and soul together.

3. This shape which appeared suffered Saul to adore and worship it, whereas the true Samuel would never have received adoration from Saul the king, though it had been in civil manner only. Whom then did Saul adore? The Devil himself, who being an enemy to the glory of God, was content to take to himself that honor which a king in duty is to perform to God himself.

4. If it had been true Samuel, he would certainly have reproved Saul for seeking help at witches, contrary to God's commandment, and that doctrine which he had taught him from God in his lifetime. But this counterfeit reproved him not, and therefore it is not likely to be the true Prophet of God, but Satan himself, framing by his art and skill the person and shape of Samuel.

But it is alleged to the contrary, that Samuel, after his sleep, prophesied of the death of Saul (Ecclesiasticus 46:20): "After his sleep also he told of the King's death," etc. Answer: That book penned by Jesus the son of Sirach is a very worthy description of Christian ethics, containing more excellent precepts for manners than all the writings of heathen philosophers or other men. But yet it is not Scripture, neither did the Church ever hold and receive it as Canonical. Indeed, the author himself insinuates so much in the beginning thereof: for in the preface he disables himself to interpret hard things, and after a sort craves pardon for his weakness, which is not the manner of the men of God that were penmen of Scripture. For they were so guided by God's Spirit in their proceedings that nothing could be hard to them. This privilege no ordinary man has assurance of, and therefore this author, writing upon his own private motion, was subject to error, and no doubt this speech of his, being contrary to that which is recorded in the Canonical Scriptures, is a flat untruth.

Secondly, it is objected that the Scripture calls him Samuel, that appeared to Saul. Answer: The Scripture does often speak of things, not as they are in themselves, but as they seem to us. So it is affirmed (Genesis 1:16) that God made two great lights, the sun and moon: whereas the moon is lesser than many stars, yet because in regard of her nearness to the earth she seems to us greater than the rest, therefore she is called a great light. In like manner idols in the Scripture are called gods, not that they are so indeed (for an idol is nothing, (1 Corinthians 8:4)), but because some men do so conceive of them in their minds. In a word, the Scripture oftentimes does abase itself to our conceit, speaking of things not according as they are, but after the manner of men; and so in this place calls counterfeit Samuel by the name of the true Samuel, because it seemed so to Saul.

The third objection: That body which appeared prophesied of things that came to pass the day after, as the death of Saul and of his sons, which indeed so fell out at the same time — therefore it was likely to be Samuel. Answer: There is nothing there said or done which the devil might not do. For when the Lord uses the devil as his instrument to bring some things to pass, he does beforehand reveal the same to him, and whatever particulars the devil learns from God, those he can foretell. Now the truth is, Satan was appointed by God to work Saul's overthrow, and it was made known to him when the thing should be done; by which means, and by none other, the devil was enabled to foretell the death of Saul. Where, by the way, observe that in this case the devil can reveal things to come certainly — to wit, if he be appointed God's immediate instrument for the execution of them, or knows them by light of former prophecies in Scripture.

Fourthly, dead men do often appear and walk after they are buried. Answer: It is indeed the opinion of the Church of Rome, and of many ignorant persons among us, but the truth is otherwise. Dead men do neither walk nor appear in body or soul after death: for all that die are either righteous or wicked. The souls of the righteous go straight to heaven, and the souls of the wicked to hell, and there they remain till the last judgment. Therefore of the just it is said that they are blessed when they die, because they rest from their labors (Revelation 14:13). But how do they rest, if after they are dead they wander up and down in the earth?

If it be said that Moses and Elijah appeared when Christ was transfigured on the mount, and that Lazarus rose again, and at Christ's resurrection many dead bodies rose again and appeared.

I answer: there were two times when God allowed the dead to be raised up again — either at the planting of his Church, or at the restoring and establishing of it when it was razed to the foundation. Thus at the restoring of religion in Elijah and Elisha's times, the son of the Shunammite woman (2 Kings 4:34) and the widow's son at Zarephath (1 Kings 17:21) were raised. Again, when God would restore his Church, which was fallen to idolatry about the death of Elisha, he caused the like miracle to be wrought in the reviving of a dead man by the touching of Elisha's dead carcass in the grave, thereby to assure the people of their deliverance, and to cause them to embrace the doctrine of the Prophet after his death, which in his life they had despised. In like manner at the establishing of the Gospel in the New Testament, it pleased Christ to raise up Moses and Elijah, and to make them known to his Disciples by extraordinary revelation, that they might believe that the doctrine which he preached was not new, but the same in substance with that which was recorded in the Law and the Prophets, both of which were represented by Moses and Elijah. So also he wrought the miracle upon Lazarus, the widow's son, and Jairus's daughter, thereby to show the power of his Godhead, the truth of his calling, and the testimony of his doctrine. Lastly, to make known the power of his resurrection, he caused some to rise and appear to others when he himself rose again. But outside of these two times we have neither warrant nor example that God allowed the dead to be raised up. Therefore those instances will not in any way confirm Samuel's appearing, which indeed was not true, but counterfeit and forged by the devil himself.

Now for the second opinion, of those which deny that there are any witches, and upon that hold that this was a mere deception of the witch, suborning some man or woman to counterfeit the form, attire, and voice of Samuel, thereby to delude Saul — that also is untrue. For he that spoke foretold the ruin of Saul, of his sons, and of his army, indeed the time also in which this was to come to pass, whereas in likelihood no man or woman in all Israel could have foretold such things beforehand of themselves. It was not then any deception, as is affirmed, but a thing effected by the devil, framing to himself a body in the likeness of Samuel, wherein he spoke.

If therefore it is manifest, that by counterfeit apparitions of the dead, witches and sorcerers can foretell things to come: hence several points of witchcraft may be observed.

First, that there is a league between the witch and the devil. For this was the cause which moved Saul to seek to witches, because neither he himself, nor any of his servants could raise up Satan in Samuel's likeness, as the Witch of Endor did. But Saul being a king, might have commanded help from all the wise and learned men in Israel, for the effecting of such a matter: why then would he rather seek to a silly woman, than to them? The reason was, because she had made a compact with the devil, for the using of his help at her [reconstructed: demand], by virtue whereof he was as ready to answer, as she to call him. Whereas Saul and the learned Jews, having made no such league, neither he by his power, nor they by their skill, could have performed such a work.

Secondly, the devil will be ready at the call and command of witches and sorcerers, when they are intending any mischief. For here the Witch of Endor no sooner spoke, but he appeared, and therefore the text gives her a name that signifies one having rule and command over Pytho, that is, the familiar spirit. Yet when he is commanded, he yields not upon constraint, but voluntarily, because he builds upon his own greater advantage, the gaining of the soul of the witch. Where by the way, let it be observed, what a precious thing the soul of man is; the purchasing of which can make the proud spirit of Satan so far to abase itself, as to be at the command of a silly woman. Again, what an inveterate malice Satan bears to man, which for the gaining of a soul, will do that which is so contrary to his nature. It may teach man, what to esteem of his soul, and not to sell it for so base a price.

Thirdly, by this, the great power of the devil on behalf of the sorcerer, is made manifest. For he was presently at hand to counterfeit Samuel, and did it so lively and cunningly, as well in form of body, as in attire and voice, that Saul thought truly it was the prophet: which may be a caveat to us, not easily to give credit to any such apparitions. For though they seem never so true and evident, yet such is the power and skill of the devil, that he can quite deceive us, as he did Saul in this place.

Section 4.

Hitherto I have showed the first kind of divination by means, both true and forged. Now follows the second; practiced without means.

Divination without means is the foretelling and revealing of things to come, by the alone and immediate assistance of a familiar spirit. This kind is mentioned and expressly forbidden (Leviticus 19:31): You shall not regard them that work with spirits. Again (Leviticus 20:6): If any turn after such as work with spirits, to go a whoring after them, I will set my face against that person, and will cut him off from among his people. So (Deuteronomy 18:11): Let none be found among you that consults with spirits. In which places the Holy Ghost uses the word Ob, which more properly signifies a spirit, or devil, in which sense it is taken in (Leviticus 20:27), and in (1 Samuel 28:8). And by reason of the league which is between the witch and the devil, the same is also given to the witch, that works by the devil: and therefore the Pythoness at Endor, is both called Ob (1 Samuel 28:9), and she that rules Ob (verses 7-8).

Now this kind of divination is practiced two ways: either inwardly, when the spirit is within the witch; or outwardly, when being forth of the witch he does only inspire him or her.

An example of the former way, the Scripture affords (Acts 16:16), of a woman at Philippi, that had a spirit of Pytho; which gained her master much profit by divining. And this spirit whereby she divined was within her. For Paul being molested, said to the spirit, I command you in the name of Jesus Christ, that you come out of her, and he came out the same hour (verse 18). And because the devil is wont in this kind to speak out of the throat and breast, or belly of the witch possessed, for this reason learned men have thought that this name (Ob) is given to the devil, because he speaks out of the witch, as out of a bottle or hollow vessel: for so the word Ob properly signifies.

Secondly, this may be practiced when the devil is forth of the witch, and then he either inspires her, or else casts her into a trance, and therein reveals to her such things as she would know.

Of this kind, though we have no example in Scripture, yet the histories of the heathen do afford to us many instances of experience therein. One of the principal is the history of the ten Sibyls of Greece, who were most famous witches, and did prophesy of many things to come, whereof some were true concerning Christ and his kingdom, which the devil stole out of the Bible, and some other were false: and all of them they received by revelation from the devil in trances.

But it will be said, If the devil reveals to his instruments strange things in trances, then how shall a man discern between diabolical revelations, and the true gift of prophecy, which God in trances reveals to his prophets?

Answer: In this point Satan is, as it were, God's ape. For as he in old time raised up holy prophets to speak to the fathers for the building up of his Church: so has Satan inspired his ministers, and furnished his instruments with prophetic inspirations from time to time, for the building up of his own kingdom. And therefore he has notably counterfeited the true gift of prophecy received first from God himself. And yet, though in many things they be alike, there is great difference between them.

First, divine trances may come upon God's children, either when the soul remains united with the body, or else when it is severed for a time. So much Paul insinuates, when he says of himself (2 Corinthians 12:2) that he was rapt up (as it were in a heavenly trance) into the third heaven, but whether in the body, or out of the body, he knew not. But in all diabolical ecstasies, though the body and senses of the witch be (as it were) bound or benumbed for the time, yet their souls still remain united to their bodies, and not severed from them. For though the devil by God's permission may kill the body, and so take the soul out of it forever, yet to take it from the body for a time, and to reunite them again, is miraculous, and therefore beyond the compass of his power.

Secondly, in divine trances the servants of God have all their senses, indeed all the powers of soul and body remaining sound and perfect, only for a time the actions and operations are suspended and cease to do their duty. But in ecstasies that be from Satan, his instruments are cast into frenzies and madness, so as reason in them is darkened, understanding obscured, memory weakened, the brain distempered. Indeed, all the faculties are so blemished, that many of them never recover their former estate again. And they that escape best, do carry their blemishes, as the devil's scars, even to their grave. So kind is Satan to his friends, that he will leave his tokens behind him, wherever he comes in this sort. The servants of God receive no such blemishes, but rather a further good, and a greater measure of illumination of all the powers of the soul.

Thirdly, divine ecstasies tend always to the confirming of the truth of the Gospel, and the furtherance of true religion and piety. Such was Peter's (Acts 10:11), which served to assure him of his calling to preach the Gospel to the Gentiles, and to inform his judgment in this truth, that there was no partiality of persons with God, and that to them of the New Testament, all things were clean, and nothing polluted. But the scope of them that are from Satan, is principally the suppressing and hindrance of religion, the drawing of the weak into errors, the ratifying and confirming of them that are fallen thereinto, and the general upholding of the practices of ungodliness. And by these and such like particular differences, has God pulled off the devil's visor, and made him better known and discerned of true Christians. And thus much concerning Divination, the first part of Witchcraft.