Chapter XI: Part 11

Me thinks the divell would have used another order, encouraging _Saule_ rather than rebuking him for his evill. The divell is craftier than to leave such an admonition to all posterities, as should be prejudiciall unto his kingdome, and also be void of all impietie. But so divine a sentence maketh much for the maintenance of the witches credit, and to the advancement of hir gaines. Howbeit, concerning the veritie of this prophesie, there be many disputable questions: first, whether the battell were fought the next daie; secondlie, whether all his sonnes were killed with him; item, whether they went to heaven or hell togither, as being with _Samuel_, they must be in heaven, and being with sathan, they must be in hell. But although everie part of this prophesie were false, as that all his sonnes were not slaine (_Ishbosheth_ living and reigning in Israel two yeares after _Saules_ death) and that the battell was not on the morrow, and that wicked _Saule_, after that he had killed himselfe, was not with good _Samuel_; yet this witch did give a shrewd gesse to the sequele. Which whether it were true or false, perteins not to my purpose; and therfore I will omit it. But as touching the opinion of them that saie it was the divell, bicause that such things came to passe; I would faine knowe of them where they learne that divels foreknow things to come. If they saie he gesseth onelie upon probabilities, the witch may also doo the like. But here I may not forget the decrees, which conclude, that _Samuel_ appeered not unto _Saule_; but that the historiographer set foorth _Saules_ mind and _Samuels_ estate, and certeine things which were said & seene, omitting whether they were true or false: and further, that it were a great offense for a man to beleeve the bare words of the storie. And if this exposition like you not, I can easilie frame my selfe to the opinion of some of great learning, expounding this place, and that with great probabilitie, in this sort; to wit, that this _Pythonist_ being _Ventriloqua_; that is, Speaking as it were from the bottome of hir bellie, did cast hir selfe into a transe, and so abused _Saule_, answering to _Saule_ in _Samuels_ name, in hir counterfeit hollow voice: as the wench of _Westwell_ spake, whose historie I have rehearsed before at large, in pag. 127 and this is right _Ventriloquie_.

♦2. Reg. 4.♦

♦_Canon. 26. quæst. cap. 5. nec mirum._♦

♦Right Ventriloquie.♦

The xiiii. Chapter.

_Opinions of some learned men, that Samuel was indeed raised, not
by the witches art or power, but by the speciall miracle of God,
that there are no such visions in these our daies, & that our
witches cannot doo the like._

Aias and _Sadaias_ write, that when the woman sawe the miracle indeed, and more than she looked for, or was woont to doo; she began to crie out, that this was a vision indeed, and a true one, not doone by hir art, but by the power of God. Which exposition is far more probable than our late writers judgements hereupon, and agreeth with the exposition of diverse good divines. _Gelasius_ saith, it was the verie spirit of _Samuel_: and where he suffered himself to be worshipped, it was but in civill salutation and courtesie; and that God did interpose _Samuel_, as he did _Elias_ to the messenger of _Ochosias_, when he sent to _Belzebub_ the god of _Acharon_. And here is to be noted, that the witchmongers are set up in this point: for the papists saie, that it cannot be a divell, bicause Jehovah is thrise or five times named in the storie. Upon this peece of scripture arguments are daielie devised, to proove and mainteine the miraculous actions of witchcraft, and the raising of the dead by conjurations. And yet if it were true, that _Samuel_ himselfe were raised, or the divell in his likenesse; and that the witch of _Endor_ by hir art and cunning did it, &c: it maketh rather to the disproofe than to the proofe of our witches, which can neither do that kind of miracle, or any other, in any such place or companie, where their jugling and cousenage may be seen and laid open. And I challenge them all (even upon the adventure of my life) to shew one peece of a miracle, such as Christ did trulie, or such as they suppose this witch did diabolicallie, be it not with art nor confederacie, whereby some colour thereof may be made; neither are there any such visions in these daies shewed.

♦J. Bodin & L. vairus differ herein.♦

♦A bold, discreet, and faithfull challenge♦

Heretofore God did send his visible angels to men: but now we heare not of such apparitions, neither are they necessarie. Indeed it pleased God heretofore, by the hand of _Moses_ and his prophets, and speciallie by his sonne Christ and his apostles, to worke great miracles, for the establishing of the faith: but now whatsoever is necessarie for our salvation, is conteined in the word of God: our faith is alredie confirmed, and our church established by miracles; so as now to seeke for them, is a point of infidelitie. Which the papists (if you note it) are greatlie touched withall, as in their lieng legends appeareth. But in truth, our miracles are knaveries most commonlie, and speciallie of priests, whereof I could cite a thousand. If you read the storie of Bell and the dragon, you shall find a cousening miracle of some antiquitie. If you will see newer devises, read _Wierus_, _Cardanus_, _Baleus_, and speciallie _Lavaterns_,[*] _&c._ There have beene some [†]walking spirits in these parts so conjured not long since, as afterwards they little delighted to make anie more apparitions.

♦[*] [_ns_ read _us_.]♦

♦[†] At Canturburie by Rich. Lee esquire, & others, anno. 1573. At Rie by maister Gaymor & others, anno. 1577.♦

The xv. Chapter.

_Of vaine apparitions, how people have beene brought to feare
bugges, which is partlie reformed by preaching of the gospell,
the true effect of Christes miracles._

But certeinlie, some one knave in a white sheete hath cousened and abused manie thousands that waie; speciallie when Robin good-fellow kept such a coile in the countrie. But you shall understand, that these bugs speciallie are spied and feared of sicke folke, children, women, and cowards, which through weaknesse of mind and bodie, are shaken with vaine dreames and continuall feare. The _Scythians_, being a stout and a warlike nation (as divers writers report) never see anie vaine sights or spirits. It is a common saieng; A lion feareth no bugs. But in our childhood our mothers maids have so terrified us with an ouglie divell having hornes on his head, fier in his mouth, and a taile in his breech, eies like a bason, fanges like a dog, clawes like a beare, a skin like a Niger, and a voice roring like a lion, whereby we start and are afraid when we heare one crie Bough: and they have so fraied us with bull beggers, spirits, witches, urchens, elves, hags, fairies, satyrs, pans, faunes, sylens, kit with the cansticke, tritons, centaurs, dwarfes, giants, imps, calcars, conjurors, nymphes, changlings, _Incubus_, Robin good-fellowe, the spoorne, the mare, the man in the oke, the hell waine, the fierdrake, the puckle, Tom thombe, hob gobblin, Tom tumbler, boneles, and such other bugs, that we are afraid of our owne shadowes: in so much as some never feare the divell, but in a darke night; and then a polled sheepe is a perillous beast, and manie times is taken for our fathers soule, speciallie in a churchyard, where a right hardie man heretofore scant durst passe by night, but his haire would stand upright. For right grave writers report, that spirits most often and speciallie take the shape of women appearing to monks, &c: and of beasts, dogs, swine, horsses, gotes, cats, haires; of fowles, as crowes, night owles, and shreeke owles; but they delight most in the likenes of snakes and dragons. Well, thanks be to God, this wretched and cowardlie infidelitie, since the preaching of the gospell, is in part forgotten: and doubtles, the rest of those illusions will in short time (by Gods grace) be detected and vanish awaie.

♦_J. Wier. lib. 3 cap. 8._ _Theodor. Bizantius._ _Lavat. de spect. & lemurib._♦

♦_Cardan. de var. rerum Peucer. &c._♦

♦_Lavat. de spect._♦

Divers writers report, that in _Germanie_, since _Luthers_ time, spirits and divels have not personallie appeared, as in times past they were woont to doo. This argument is taken in hand of the ancient fathers, to proove the determination and ceasing of oracles. For in times past (saith _Athanasius_) divels in vaine shapes did intricate men with their illusions, hiding themselves in waters, stones, woods, &c. But now that the word of GOD hath appeared, those sights, spirits, and mockeries of images are ceased. Truelie, if all such oracles, as that of _Apollo_, &c (before the comming of Christ) had beene true, and doone according to the report, which hath beene brought through divers ages, and from farre countries unto us, without preestlie fraud or guile, so as the spirits of prophesie, and working of miracles, had beene inserted into an idoll, as hath beene supposed: yet we christians may conceive, that Christs cōming was not so fruteles and prejudiciall in this point unto us, as to take awaie his spirit of prophesie and divination from out of the mouth of his elect people, and good prophets, giving no answers of anie thing to come by them, nor by _Urim_ nor _Thumim_, as he was woont, &c. And yet to leave the divell in the mouth of a witch, or an idoll to prophesie or worke miracles, &c: to the hinderance of his glorious gospell, to the discountenance of his church, and to the furtherance of infidelitie and false religion, whereas the working of miracles was the onelie, or at least the most speciall meanes that mooved men to beleeve in Christ: as appeareth in sundrie places of the gospell, and speciallie in _John_, where it is written, that a great multitude followed him, bicause they sawe his miracles which he did, &c. Naie, is it not written, that Jesus was approoved by God among the Jewes, with miracles, wonders and signes, &c? And yet, if we conferre the miracles wrought by Christ, and those that are imputed to witches; witches miracles shall appeare more common, and nothing inferior unto his.

♦_Car. de var. rerum._ _J. Wier. de præst. dæmon. &c._♦

♦_Athanas. de humanitate verbi._♦

♦The true end of miracles.♦

♦John 2.♦

♦Act. 2. 2 John. 5.♦

The xvi. Chapter.

_Witches miracles compared to Christs, that God is the creator of
all things, of Apollo, and of his names and portraiture._

If this witch of _Endor_ had performed that, which manie conceive of the matter, it might have beene compared with the raising up of _Lazarus_. I praie you, is not the converting of water into milke, as hard a matter as the turning of water into wine? And yet, as you may read in the gospell, that Christ did the one, as his first miracle; so may you read in _M. Mal._ and in _Bodin_, that witches can easilie doo the other: yea, and that which is a great deale more, of water they can make butter. But to avoid all cavils, and least there should appeare more matter in Christs miracle, than the others, you shall find in _M. Mal._ that they can change water into wine: and what is it to attribute to a creature, the power and worke of the creator, if this be not? Christ saith, _Opera quæ ego facio nemo potest facere_. Creation of substance was never granted to man nor angell; _Ergo_ neither to witch nor divell: for God is the onlie giver of life and being, and by him all things are made, visible and invisible.

♦An ironicall collation.♦

♦_Mal. malef. par. 2. quæ. 1. cap. 14._♦

♦Acts. 17. Tim. 6, 13. Col. 1, 16.♦

♦_Athanas. symbol._♦

Finallie, this woman of _Endor_ is in the scripture called _Pythonissa_: whereby it may appeare that she was but a verie cousener. For _Pytho_ himselfe, whereof _Pythonissa_ is derived, was a counterfet. And the originall storie of _Apollo_, who was called _Pytho_, bicause he killed a serpent of that name, is but a poeticall fable. For the poets saie he was the god of musicke, physicke, poetrie, and shooting. In heaven he is called _Sol_, in earth _Liber pater_, in hell _Apollo_. He florisheth alwaies with perpetuall youth, and therefore he is painted without a beard: his picture was kept as an oracle-giver: and the preests that attended thereon at _Delphos_ were couseners, and called _Pythonists_ of _Pytho_, as papists of _Papa_; and afterwards all women that used that trade, were named _Pythonissæ_, as was this woman of _Endor_. But bicause it concerneth this matter, I will breefelie note the opinions of divers learned men, and certeine other proofes, which I find in the scripture touching the ceasing of miracles, prophesies and oracles.

♦Apollo Pytho uncased.♦

¶ _The eight booke._

The first Chapter.

_That miracles are ceased._

Although in times past, it pleased God, extraordinarilie to shew miracles amongest his people, for the strengthening of their faith in the Messias; and againe at his comming to confirme their faith by his wonderfull dooings, and his speciall graces and gifts bestowed by him upon the apostles, &c: yet we ordinarilie read in the scriptures, that it is the Lord that worketh great wonders. Yea _David_ saith, that among the dead (as in this case of _Samuel_) God himselfe sheweth no wonders. I find also that God will not give his glorie and power to a creature. _Nichodemus_ being a Pharisie could saie, that no man could do such miracles as Christ did, except God were with him, according to the saieng of the prophet to those gods and idols, which tooke on them the power of God; Doo either good or ill if you can, &c. So as the prophet knew and taught thereby, that none but God could worke miracles. Infinite places for this purpose might be brought out of the scripture, which for brevitie I omit and overslip.

♦Psal. 136. 4.♦

♦Psal. 72. 18.♦

♦Psal. 88. 10.♦

♦Isai. 42.♦

♦John 3, 2.♦

♦Ibid. 7, 16.♦

♦_In annotat. in Johan. 3._♦

♦Isai. 45.♦

S. _Augustine_, among other reasons, whereby he prooveth the ceasing of miracles, saith; Now blind flesh dooth not open the eies of the blind by the miracle of God, but the eies of our hart are opened by the word of God. Now is not our dead carcase raised any more up by miracle, but our dead bodies be still in the grave, and our soules are raised to life by Christ. Now the eares of the deafe are not opened by miracle, but they which had their eares shut before, have them now opened to their salvation. The miraculous healing of the sicke, by annointing, spoken of by S. _James_, is objected by manie, speciallie by the papists, for the maintenance of their sacrament of extreame unction: which is apishlie and vainelie used in the Romish church, as though that miraculous gift had continuance till this daie: wherein you shall see what _Calvine_ speaketh in his institutions. The grace of healing (saith he) spoken of by S. _James_, is vanished awaie, as also the other miracles, which the Lord would have shewed onelie for a time, that he might make the new preaching of the gospell mervellous for ever. Why (saith he) doo not these (meaning miraclemongers) appoint some _Siloah_ to swim in, whereinto at certeine ordinarie recourses of times sicke folke maie plunge themselves? Why doo they not lie a long upon the dead, bicause _Paule_ raised up a dead child by that meanes? Verelie (saith he) _James_ in the miracle to annoint, spake for that time, whiles the church still enjoied such blessings of God. Item, he saith, that the Lord is present with his in all ages; and so often as need is, he helpeth their sicknesses, no lesse than in old time. But he dooth not so utter his manifest powers, nor distributeth miracles, as by the hands of the apostles, bicause the gift was but for a time. _Calvine_ even there concludeth thus; They saie such vertues or miracles remaine, but experience saith naie. And see how they agree among themselves. _Danæus_ saith, that neither witch nor divell can worke miracles. _Giles Alley_ saith directlie, that witches worke miracles. _Calvine_ saith they are all ceased. All witchmongers saie they continue. But some affirme, that popish miracles are vanished and gone awaie: howbeit witches miracles remaine in full force. So as S. _Loy_ is out of credit for a horsseleach, Maister _T._ and mother _Bungie_ remaine in estimation for prophets: naie Hobgoblin and Robin goodfellow are contemned among yoong children, and mother _Alice_ and mother _Bungie_ are feared among old fooles. The estimation of these continue, bicause the matter hath not beene called in question: the credit of the other decaieth, bicause the matter hath beene looked into. Whereof I saie no more, but that S. _Anthonies_ blisse will helpe your pig, whensoever mother _Bungie_ dooth hurt it with hir cursse. And therefore we are warned by the word of God, in anie wise not to feare their cursses. But let all the witchmongers, and speciallie the miraclemongers in the world answer me to this supposition; Put case that a woman of credit, or else a woman-witch should saie unto them, that she is a true prophet of the Lord, and that he revealeth those secret mysteries unto hir, whereby she detecteth the lewd acts and imaginations of the wicked, and that by him she worketh miracles, and prophesieth, &c: I thinke they must either yeeld, or confesse that miracles are ceased. But such things (saith _Cardane_) as seeme miraculous, are cheeflie doone by deceipt, legierdemaine, or confederacie; or else they maie be doone, and yet seeme unpossible, or else things are said to be done, and never were nor can be doone.

♦_August. de verbis Dom. secundum Matth. sermone. 18._♦

♦James. 5, 14.♦

♦_J. Calvin. Institut. lib. 4. cap. 19. sect. 18._♦

♦_Idem. ibid. sect. 19._♦

♦Isai. 9. 7.♦

♦Acts. 20, 10.♦

♦_Idem. ibid. nempe J. Calvine._♦

♦Prov. 51.♦

♦_H. Card. de miracul._♦

The second Chapter.

_That the gift of prophesie is ceased._

That witches, nor the woman of _Endor_, nor yet hir familiar or divell can tell what is to come, may plainelie appeare by the words of the prophet, who saith; Shew what things are to come, and we will saie you are gods indeed. According to that which _Salomon_ saith; Who can tell a man what shall happen him under the sunne? Marrie that can I (saith the witch of _Endor_ to _Saule_.) But I will rather beleeve _Paule_ and _Peter_, which saie, that prophesie is the gift of God, and no worldlie thing. Then a cousening queane, that taketh upon hir to doo all things, and can doo nothing but beguile men: up steppeth also mother _Bungie_, and she can tell you where your horsse or your asse is bestowed, or anie thing that you have lost is become, as _Samuell_ could; and what you have doone in all your age past, as Christ did to the woman of _Sichar_ at _Jacobs_ well; yea and what your errand is, before you speake, as _Elizæus_ did.

♦Isai. 41.♦

♦1 Sam. 28. Rom. 12. 1. Cor. 12. 1. Pet. 1.♦

♦[_del._ the full stop]♦

♦John. 4.♦

_Peter Martyr_ saith, that onelie God and man knoweth the heart of man, and therefore, that the divell must be secluded, alledging these places; _Solus Deus est scrutator cordium_, Onelie God is the searcher of hearts. And, _Nemo scit quæ sunt hominis, nisi spiritus hominis qui est in eo_, None knoweth the things of man, but the spirit of man which is within him. And _Salomon_ saith, _Tu solus nosti cogitationes hominum_, Thou onelie knowest the thoughts of men. And _Jeremie_ saith in the person of God, _Ego Deus scrutans corda & renes_, I am God searching hearts and reines. Also _Matthew_ saith of Christ, _Jesus autem videns cogitationes eorum_, And Jesus seeing their thoughts, who in scripture is called the searcher and knower of the thoughts in the heart: as appeareth in _Acts_, 1. _&_ 15. _Rom._ 8. _Matth._ 9. 12. _&_ 22. _Marke._ 2. _Luke._ 6, _&_ 7. _&_ 11. _John._ 1. 2. 6. _&_ 13. _Apoc._ 2. _&_ 3. and in other places infinite.

♦_P. Martyr. loc. com. 9. sect. 17._♦

The same _Peter Martyr_ also saith, that the divell maie suspect, but not know our thoughts: for if he should know our thoughts, he should understand our faith; which if he did, he would never assalt us with one temptation. Indeed we read that _Samuel_ could tell where things lost were straied, &c: but we see that gift also ceased by the comming of Christ, according to the saieng of _Paule_; At sundrie times, and in diverse maners God spake in the old times by our fathers the prophets, in these last daies he hath spoken unto us by his sonne, &c. And therefore I saie that gift of prophesie, wherewith God in times past endued his people, is also ceased, and counterfeits and couseners are come in their places, according to this saieng of _Peter_: There were false prophets among the people, even as there shalbe false teachers among you, &c. And thinke not that so notable a gift should be taken from the beloved and elect people of God, and committed to mother _Bungie_, and such like of hir profession.

♦_P. Martyr. in loc. comm._♦

♦Hebr. 1, 8. & 2.♦

♦2. Pet. 2. 1.♦

The words of the prophet _Zacharie_ are plaine, touching the ceasing both of the good and bad prophet, to wit: I will cause the prophets and uncleane spirits to depart out of the land, and when anie shall yet prophesie, his parents shall saie to him; Thou shalt not live, for thou speakest lies in the name of the Lord: and his parents shall thrust him through when he prophesieth, &c. No, no: the foretelling of things to come, is the onelie worke of God, who disposeth all things sweetlie, of whose counsell there hath never yet beene anie man. And to know our labours, the times and moments God hath placed in his owne power. Also _Phavorinus_ saith, that if these cold prophets or oraclers tell thee prosperitie, and deceive thee, thou art made a miser through vaine expectation: if they tell thee of adversitie, &c: and lie, thou art made a miser through vaine feare. And therefore I saie, we maie as well looke to heare prophesies at the tabernacle, in the bush, of the cherubin, among the clouds, from the angels, within the arke, or out of the flame, &c: as to expect an oracle of a prophet in these daies.

♦Zach. 13.♦

♦_J. Chrysost. in evang. Johan. hom. 18._ _Pet. Blest. epist. 49._♦

But put the case, that one in our common wealth should step up and saie he were a prophet (as manie frentike persons doo) who would beleeve him, or not thinke rather that he were a lewd person? See the statutes _Elizab._ 5. whether there be not lawes made against them, condemning their arrogancie and cousenage: see also the canon lawes to the same effect.

♦_Canon. de. malef. & mathemat._♦

The third Chapter.

_That Oracles are ceased._

Touching oracles, which for the most part were idols of silver, gold, wood, stones, &c: within whose bodies some saie uncleane spirites hid themselves, and gave answers: as some others saie, that exhalations rising out of the ground, inspire their minds, whereby their priests gave out oracles; so as spirits and winds rose up out of that soile, and indued those men with the gift of prophesie of things to come, though in truth they were all devises to cousen the people, and for the profit of preests, who received the idols answers over night, and delivered them backe to the idolaters the next morning: you shall understand, that although it had beene so as it is supposed; yet by the reasons and proofes before rehearsed, they should now cease: and whatsoever hath affinitie with such miraculous actions, as witchcraft, conjuration, &c: is knocked on the head, and nailed on the crosse with Christ, who hath broken the power of divels, and satisfied Gods justice, who also hath troden them under his feete, & subdued them, &c. At whose comming the prophet _Zacharie_ saith, that the Lord will cut the names of idols out of the land, and they shall be no more remembered; and he will then cause the prophets and uncleane spirits to depart out of the land. It is also written; I will cut off thine inchanters out of thine hand, and thou shalt have no more soothsaiers. And indeed the gospell of Christ hath so laid open their knaverie, &c: that since the preaching thereof, their combes are cut, and few that are wise regard them. And if ever these prophesies came to take effect, it must be upon the cōming of Christ, whereat you see the divels were troubled and fainted, when they met him, saieng, or rather exclaming upon him on this wise; _Fili Dei cur venisti nos cruciare ante tempus?_ O thou sonne of God, whie commest thou to molest us (or confound us) before our time appointed? Which he indeed prevented, and now remaineth he our defender and keeper from his clawes. So as now you see here is no roome left for such ghests.

♦_Thucidid. lib. 2._ _Cicer. de. divin. lib. 2._♦

♦Zach. 13, 2.♦

♦Mich. 5, 12.♦

Howbeit, you shall heare the opinion of others, that have beene as much deceived as your selves in this matter: and yet are driven to confesse, that GOD hath constituted his sonne to beat downe the power of divels, and to satisfie Gods justice, and to heale our wound received by the fall of _Adam_, according to Gods promise in _Genesis._ 3. The seed of the woman shall tread downe the serpent, or the divell. _Eusebius_ (in his fift booke _De prædicatione Evangelii_, the title whereof is this, that the power of divels is taken awaie by the comming of Christ) saith; All answers made by divels, all soothsaiengs and divinations of men are gon and vanished awaie. Item he citeth _Porphyrie_ in his booke against christian religion, wherein these words are rehearsed; It is no mervell, though the plague be so hot in this citie: for ever since Jesus hath beene worshipped, we can obteine nothing that good is at the hands of our gods. And of this defection and ceasing of oracles writeth _Cicero_ long before, and that to have happened also before his time. Howbeit, _Chrysostome_ living long since _Cicero_, saith, that _Apollo_ was forced to grant, that so long as anie relike of a martyr was held to his nose, he could not make anie answer or oracle. So as one may perceive, that the heathen were wiser in this behalfe than manie christians, who in times past were called _Oppugnatores incantamentorum_, as the English princes are called _Defensores fidei_. _Plutarch_ calleth _Bœotia_ (as we call bablers) by the name of manie words, bicause of the multitude of oracles there, which now (saith he) are like to a spring or fountaine which is dried up. If anie one remained, I would ride five hundred miles to see it: but in the whole world there is not one to be seene at this houre; popish cousenages excepted.

♦Gen. 3.♦

♦_Euseb. lib. 5, cap. 1._♦

♦_Idem. Ibid._♦

♦_Porphyr. in lib. contra christ. relig._♦

♦_Cic. de divin. lib. 2._♦

♦_J. Chrysost. de laud. Paul. hom 4._♦

But _Plutarch_ saith, that the cause of this defection of oracles, was the divels death, whose life he held to be determinable and mortall, saieng they died for verie age; and that the divining preests were blowne up with a whirlewind, and soonke with an earthquake. Others imputed it to the site or the place of the planets, which when they passed over them, carried awaie that art with them, and by revolution may returne, &c. _Eusebius_ also citeth out of him the storie of _Pan_, which bicause it is to this purpose, I will insert the same; and since it mentioneth the divels death, you may beleeve it if you list: for I will not, as being assured that he is reserved alive to punish the wicked, and such as impute unto those idols the power of almightie God.

♦_Porphyr._ writeth verses in _Apollos_ name, of the death of _Apollo_: cited by _J. Bod. fol. 6_.♦

The fourth Chapter.

_A tale written by manie grave authors, and beleeved by manie wise
men of the divels death. An other storie written by papists, and
beleeved of all catholikes, approoving the divels honestie,
conscience, and courtesie._

_Plutarch_ saith, that his countriman [*]_Epotherses_ told him, that as he passed by sea into _Italie_, manie passengers being in his bote, in an evening, when they were about the ilands _Echinadæ_, the wind quite ceased: and the ship driving with the tide, was brought at last to _Paxe_. And whilest some slept, and others quaft, and othersome were awake (perhaps in as ill case as the rest) after supper suddenlie a voice was heard calling, _Thamus_; in such sort as everie man marvelled. This _Thamus_ was a pilot, borne in _Aegypt_, unknowne to manie that were in the ship. Wherefore being twise called, he answered nothing; but the third time he answered: and the other with a lowder voice commanded him, that when he came to _Palodes_, he should tell them that the great God _Pan_ was departed. Whereat everie one was astonied (as _Epitherses_ affirmed.) And being in consultation what were best to doo, _Thamus_ concluded, that if the wind were hie, they must passe by with silence; but if the weather were calme, he must utter that which he had heard. But when they came to _Palodes_, and the wether calme, _Thamus_ looking out toward the land, cried alowd, that the great god _Pan_ was deceased: and immediatlie there followed a lamentable noise of a multitude of people, as it were with great woonder and admiration. And bicause there were manie in the ship, they said the fame thereof was speedilie brought to _Rome_, and _Thamus_ sent for by _Tiberius_ the Emperour, who gave such credit thereto, that he diligentlie inquired and asked, who that _Pan_ was. The learned men about him supposed, that _Pan_ was he who was the sonne of _Mercurie_ and _Penelope_, &c. _Eusebius_ saith, that this chanced in the time of _Tiberius_ the Emperor, when Christ expelled all divels, &c.

♦[*] [read _Epi_]♦

♦_Thamus_ having little to doo, thought to plaie with his companie, whom he might easilie overtake with such a jest.♦

_Paulus Marsus_, in his notes upon _Ovids Fasti_, saith, that this voice was heard out of _Paxe_, that verie night that Christ suffered, in the yeare of _Tiberius_ the nineteenth. Surelie, this was a merrie jest devised by _Thamus_, who with some confederate thought to make sport with the passengers, who were some asleepe, and some droonke, and some other at plaie, &c: whiles the first voice was used. And at the second voice, to wit, when he should deliver his message, he being an old pilot, knew where some noise was usuall, by meanes of some eccho in the sea, and thought he would (to the astonishment of them) accomplish his devise, if the wether prooved calme. Whereby may appeare, that he would in other cases of tempests, &c: rather attend to more serious busines, than to that ridiculous matter. For whie else should he not doo his errand in rough wether, as well as in calme? Or what need he tell the divell thereof, when the divell told it him before, and with much more expedition could have done the errand himselfe?

♦A detection of Thamus his knaverie.♦

[*]But you shall read in the Legend a fable, an oracle I would saie, more authentike. For many will say that this was a prophane storie, and not so canonicall as those which are verefied by the popes authoritie: and thus it is written. A woman in hir travell sent hir sister to _Diana_, which was the divell in an idoll (as all those oracles are said to be) and willed hir to make hir praiers, or rather a request, to knowe of hir safe deliverie: which thing she did. But the divell answered; Why praiest thou to me? I cannot helpe thee, but go praie to _Andrew_ the apostle, and he may helpe thy sister, &c. Lo, this was not onelie a gentle, but a godlie divell, pittieng the womans case, who revealing his owne disabilitie, enabled S. _Andrew_ more. I knowe some protestants will saie, that the divell, to mainteine idolatrie, &c: referred the maid to S. _Andrew_. But what answer will the papists make, who thinke it great pietie to praie unto saints, and so by consequence honest courtesie in the divell, to send hir to S. _Andrew_, who wold not faile to serve hir turne, &c.

♦[*] _Legend. aur. in vita sancti Andreæ. fol. 39._♦

♦A gentle and a godlie divell.♦

The fift Chapter.

_The judgments of the ancient fathers touching oracles, and their
abolishment, and that they be now transferred from Delphos to Rome._

The opinions of the fathers, that oracles are ceased by the cōming of Christ, you shall find in these places following, to wit: _Justinus In dialogis adversus Judæos_, _Athanasius De humanitate verbi_, _Augustine De civitate Dei_, _Eusebius Lib._ 7. _cap._ 6, Item _lib._ 5. _cap._ 1. 8. _Rupertus In Joan. lib._ 10. 12. _Plutarch De abolitione oraculorum_, _Plinie lib._ 30. _natural. historiæ_. Finallie, _Athanasius_ concludes, that in times past there were oracles in _Delphos_, _Bœotia_, _Lycia_, and other places: but now since Christ is preached to all men, this madnesse is ceased. So as you see, that whatsoever estimation in times past, the ancient fathers conceived (by heeresaie) of those miraculous matters of idols and oracles, &c: they themselves refuse now, not onelie to beare witnesse of; but also affirme, that ever since Christs comming their mouthes have beene stopped.

♦_Athanas. de human. verbi. fol. 55 & 64_♦

For the ceasing of the knaveries and cousening devises of preests, I see no authoritie of scripture or ancient father, but rather the contrarie; to wit, that there shall be strange illusions shewed by them, even till the end. And truelie, whosoever knoweth and noteth the order and devises of and in popish pilgrimages, shall see both the oracles & their conclusions remaining, and as it were transferred from _Delphos_ to _Rome_, where that adulterous generation continuallie seeketh a signe, though they have _Moses_ & the prophets, yea even Christ & his apostles also, &c.

The sixt Chapter.

_Where and wherein couseners, witches, and preests were woont to
give oracles, and to worke their feats._

These cousening oracles, or rather oraclers used (I saie) to exercise their feats and to doo their miracles most commonly in maids, in beasts, in images, in dens, in cloisters, in darke holes, in trees, in churches or churchyards, &c: where preests, moonks, and friers had laid their plots, and made their confederacies aforehand, to beguile the world, to gaine monie, and to adde credit to their profession. This practise began in the okes of _Dodona_, in the which was a wood, the trees thereof (they saie) could speake. And this was doone by a knave in a hollowe tree, that seemed sound unto the simple people. This wood was in _Molossus_ a part of _Greece_, called _Epyrus_, and it was named _Dodonas_ oracles. There were manie oracles in _Aegypt_; namelie, of _Hercules_, of _Apollo_, of _Minerva_, of _Diana_, of _Mars_, of _Jupiter_, and of the oxe _Apys_, who was the sonne of _Jupiter_, but his image was worshipped in the likenesse of an oxe. _Latona_, who was the mother of _Apollo_, was an oracle in the citie of _Bute_. The preests of _Apollo_, who alwaies counterfaited furie and madnesse, gave oracles in the temple called _Clarius_, within the citie of _Colophon_ in _Greece_. At _Thebes_ in _Bœotia_ and also in _Læbadia_, _Trophonius_ was the cheefe oracle. At _Memphis_ a cow, at _Corinth_ an oxe called _Mineus_, in _Arsinoe_ a crocodile, in _Athens_ a prophet called _Amphiaraus_, who indeed died at _Thebes_, where they saie the earth opened, & swallowed him up quicke. At _Delphos_ was the great temple of _Apollo_, where divels gave oracles by maides (as some saie) though indeed it was doone by preests. It was built upon _Parnassus_ hill in _Greece_. And the defenders of oracles saie, that even as rivers oftentimes are diverted to another course; so likewise the spirit, which inspired the cheefe prophets, may for a time be silent, and revive againe by revolution.

♦_Strabo Geog. lib 16._♦

♦_J. Wier. li. 1. de præs. dæm. cap. 12._♦

_Demetrius_ saith, that the spirits, which attended on oracles, waxed wearie of the peoples curiositie and importunitie, and for shame forsooke the temple. But as [*]one that of late hath written against prophesies saith; It is no marvell, that when the familiars that speake in trunks were repelled from their harbour for feare of discoverie, the blocks almightie lost their senses. For these are all gone now, and their knaverie is espied; so as they can no longer abuse the world with such bables. But whereas these great doctors suppose, that the cause of their dispatch was the comming of Christ; if they meane that the divell died, so soone as he was borne, or that then he gave over his occupation: they are deceived. For the popish church hath made a continuall practise hereof, partlie for their owne private profit, lucre, and gaine; and partly to be had in estimation of the world, and in admiration among the simple. But indeed, men that have learned Christ, and beene conversant in his word, have discovered and shaken off the vanitie and abhomination heereof. But if those doctors had lived till this daie, they would have said and written, that oracles had ceased, or rather beene driven out of _England_ in the time of K. _Henrie_ the eight, and of Queene _Elizabeth_ his daughter; who have doone so much in that behalfe, as at this houre they are not onlie all gone, but forgotten here in this English nation, where they swarmed as thicke as they did in _Bœotia_, or in any other place in the world. But the credit they had, depended not upon their desart, but upon the credulitie of others. Now therefore I will conclude and make an end of this matter, with the opinion and saieng of the prophet; Vaine is the answer of idols. For they have eies and see not, eares and heare not, mouthes and speake not, &c: and let them shew what is to come, and I will saie they are gods indeed.

♦[*] H. Haw. in his defensative against prophesies.♦

♦In whose daies oracles ceased in England♦

♦Zach. 10.♦

♦Isai. 44.♦

¶ _The ninth Booke._

The first Chapter.

_The Hebrue word Kasam expounded, and how farre a Christian
may conjecture of things to come._

_Kasam_ (as _John Wierus_ upon his owne knowledge affirmeth, and upon the word of _Andræas Masius_ reporteth) differeth little in signification from the former word _Ob_: betokening _Vaticinari_, which is, To prophesie, and is most commonlie taken in evill part; as in _Deut._ 18. _Jerem._ 27. &c: howbeit, sometime in good part, as in _Esaie_ 3. verse. 2. To foretell things to come upon probable conjectures, so as therein we reach no further than becommeth humane capacitie, is not (in mine opinion) unlawfull, but rather a commendable manifestation of wisedome and judgment, the good gifts and notable blessings of GOD, for the which we ought to be thankfull; as also to yeeld due honour and praise unto him, for the noble order which he hath appointed in nature: praieng him to lighten our hearts with the beames of his wisedome, that we may more and more profit in the true knowledge of the workemanship of his hands. But some are so nise, that they condemne generallie all sorts of divinations, denieng those things that in nature have manifest causes, and are so framed, as they forshew things to come, and in that shew admonish us of things after to insue, exhibiting signes of unknowne and future matters to be judged upon, by the order, lawe, and course of nature proposed unto us by God.

♦_J. Wier. lib. de præst. dæmon._♦

♦All divinations are not condemnable.♦

And some on the other side are so bewitched with follie, as they attribute to creatures that estimation, which rightlie and truelie apperteineth to God the creator of all things; affirming that the publike and private destinies of all humane matters, and whatsoever a man would knowe of things come or gone, is manifested to us in the heavens: so as by the starres and planets all things might be knowne. These would also, that nothing should be taken in hand or gone about, without the favourable aspect of the planets. By which, and other the like devises they deprave and prophane the ancient and commendable observations of our forfathers: as did _Colebrasus_, who taught, that all mans life was governed by the seven planets; and yet a christian, and condemned for heresie. But let us so farre foorth imbrace and allow this philosophie and prophesieng, as the word of God giveth us leave, and commendeth the same unto us.

♦Colebrasus erronious & impious opinion.♦

The second Chapter.

_Proofes by the old and new testament, that certaine observations
of the weather are lawfull._

When God by his word and wisedome had made the heavens, and placed the starres in the firmament, he said; Let them be for signes, and for seasons, and for daies, and yeares. When he created the rainebowe in the clouds, he said it should be for a signe and token unto us. Which we find true, not onelie of the floud past, but also of shewers to come. And therefore according to Jesus _Sirachs_ advise, let us behold it, and praise him that made it. The prophet _David_ saith; The heavens declare the glorie of God, and the firmament sheweth his handie worke: daie unto daie uttereth the same, and night unto night teacheth knowledge. It is also written that by the commandement of the holie one the starres are placed, and continue in their order, & faile not in their watch. It should appeare, that Christ himselfe did not altogither neglect the course & order of the heavens, in that he said; When you see a cloud rise out of the west, streight waie you saie a shewer commeth: and so it is. And when you see the southwind blowe; you saie it will be hot, and so it commeth to passe. Againe, when it is evening, you saie faire[*] weather, for the skie is red: and in the morning you saie, to daie shalbe a tempest, for the skie is red and lowring. Wherein as he noteth that these things doo trulie come to passe, according to ancient observation, and to the rule astronomicall: so doth he also by other words following admonish us, that in attending too much to those obsevations, we neglect not speciallie to follow our christian vocation.

♦Psalm. 13. Jerem. 54. Gen. 1. Ezech. 1. Gen. 9.♦

♦Ecclus. 43. Ps. 19. & 50.♦

♦Ecclus. 43. Baruch. 3.♦

♦Luk. 12, 24.♦

♦[*] [_Mispr._ saire.]♦

♦Matt. 16. 2, 3.♦

The physician is commended unto us, and allowed in the scriptures: but so to put trust in him, as to neglect & distrust God, is severelie forbidden and reproved. Surelie it is most necessarie for us to know and observe diverse rules astrologicall; otherwise we could not with oportunitie dispatch our ordinarie affaires. And yet _Lactantius_ condemneth and recounteth it among the number of witchcrafts: from whose censure _Calvine_ doth not much varie. The poore husbandman perceiveth that the increase of the moone maketh plants and living creatures frutefull: so as in the full moone they are in best strength, decaieng in the wane, and in the conjunction doo utterlie wither and vade. Which when by observation, use and practise they have once learned, they distribute their businesse accordinglie; as their times and seasons to sowe, to plant, to proine, to let their cattell bloud, to cut, &c.

♦_Lactant. contra astrologos._♦

♦_Peucer. de astrol. pag. 383._♦

The third Chapter.

_That certeine observations are indifferent, certeine ridiculous,
and certeine impious, whence that cunning is derived of Apollo,
and of Aruspices_.

I know not whether to disallow or discommend the curious observation used by our elders, who conjectured upon nativities: so as, if _Saturne_ and _Mercurie_ were opposite in anie brute signe, a man then borne should be dumbe or stammer much; whereas it is dailie seene, that children naturallie imitate their parents conditions in that behalfe. Also they have noted, that one borne in the spring of the moone, shalbe healthie; in that time of the wane, when the moone is utterlie decaied, the child then borne cannot live; and in the conjunction, it cannot long continue.

♦The ridiculous art of nativitie-casting.♦

But I am sure the opinion of _Julius Maternus_ is most impious, who writeth, that he which is borne when _Saturne_ is in _Leone_, shall live long, and after his death shall go to heaven presentlie. And so is this of _Albumazar_, who saith, that whosoever praieth to God, when the moone is in _Capite draconis_, shalbe heard, and obteine his praier. Furthermore, to plaie the cold prophet, as to recount it good or bad lucke, when salt or wine falleth on the table, or is shed, &c: or to prognosticate that ghests approch to your house, upon the chattering of pies or haggisters, wherof there can be yeelded no probable reason, is altogither vanitie and superstition: as hereafter shalbe more largelie shewed. But to make simple people beleeve, that a man or woman can foretell good or evill fortune, is meere witchcraft or cousenage. For God is the onlie searcher of the heart, and delivereth not his counsell to so lewd reprobates. I know diverse writers affirme, that witches foretell things, as prompted by a reall divell; and that he againe learneth it out of the prophesies written in the scriptures, and by other nimble sleights, wherein he passeth anie other creature earthlie; and that the same divell, or some of his fellowes runnes or flies as farre as _Rochester_, to mother _Bungie_; or to _Canturburie_ to M. _T_; or to _Delphos_, to _Apollo_; or to _Aesculapius_, in _Pargamo_; or to some other idoll or witch, and there by waie of oracle answers all questions, through his understanding of the prophesies conteined in the old testament, especiallie in _Daniel_ and _Esaie_: whereby the divell knew of the translation of the monarchie from _Babylon_ to _Græcia_, &c. But either they have learned this of some oracle or witch; or else I know not where the divell they find it. Marrie certeine it is, that herein they shew themselves to be witches and fond divinors: for they find no such thing written in Gods word.

♦Julius Maternus his most impious opinion.♦

♦_Bodinus. Danæus. Erastus. Hemingius. Mal. malef. Thom. Aquinas, &c._♦

Of the idoll called _Apollo_, I have somewhat alreadie spoken in the former title of _Ob_ or _Pytho_; and some occasion I shall have to speake thereof hereafter: and therfore at this time it shall suffice to tell you, that the credit gained thereunto, was by the craft and cunning of the priests, which tended thereupon; who with their counterfeit miracles so bewitched the people, as they thought such vertue to have beene conteined in the bodies of those idols, as God hath not promised to anie of his angels, or elect people. For it is said, that if _Apollo_ were in a chafe, he would sweat: if he had remorse to the afflicted, and could not help them, he would shed teares, which I beleeve might have beene wiped awaie with that handkerchiefe, that wiped and dried the Rood of graces face, being in like perplexities. Even as another sort of witching priests called _Aruspices_, prophesied victorie to _Alexander_, bicause an eagle lighted on his head: which eagle might (I beleeve) be cooped or caged with _Mahomets_ dove, that picked peason out of his eare.

♦Apollos passions.♦

The fourth Chapter.

_The predictions of soothsaiers and lewd priests, the
prognostications of astronomers and physicians allowable, divine
prophesies holie and good._

The cousening tricks of oracling priests and monkes, are and have beene speciallie most abhominable. The superstitious observations of sensles augurors and soothsaiers (contrarie to philosophie, and without authoritie of scripture) are verie ungodlie and ridiculous. Howbeit, I reject not the prognostications of astronomers, nor the conjectures or forewarnings of physicians, nor yet the interpretations of philosophers; although in respect of the divine prophesies conteined in holie scriptures, they are not to be weighed or regarded. For the end of these and the other is not onlie farre differing; but whereas these conteine onlie the word and will of God, with the other are mingled most horrible lies and cousenages. For though there may be many of them learned and godlie, yet lurke there in corners of the same profession, a great number of counterfets and couseners. _J. Bodin_ putteth this difference betweene divine prophets and inchantors; to wit, the one saith alwaies true, the others words (proceeding from the divell) are alwaies false; or for one truth they tell a hundred lies. And then why maie not everie witch be thought as cunning as _Apollo_? And why not everie counterfet cousener as good a witch as mother _Bungie_? For it is ods, but they will hit the truth once in a hundred divinations as well as the best.

♦What prophesies allowable.♦

♦_J. Bod. lib. de dæm. lib. 1. cap. 4._♦

The fift Chapter.

_The diversitie of true prophets, of Urim, and of the propheticall
use of the twelve precious stones conteined therein, of the divine
voice called Eccho._

It should appeare, that even of holie prophets there were diverse sorts. For _David_ and _Salomon_, although in their psalmes and parables are conteined most excellent mysteries, and notable allegories: yet they were not indued with that degree of prophesie, that _Elie_ and _Elisha_ were, &c. For as often as it is said, that God spake to _David_ or _Salomon_, it is meant to be done by the prophets. For _Nathan_ or _Gad_ were the messengers and prophets to reveale Gods will to _David_. And _Ahiam_ the _Silonite_ was sent from God to _Salomon_. Item, the spirit of prophesie, which _Elias_ had, was doubled upon _Elisha_. Also some prophets prophesied all their lives, some had but one vision, and some had more, according to Gods pleasure; yea some prophesied unto the people of such things as came not to passe, and that was where Gods wrath was pacified by repentance. But these prophets were alwaies reputed among the people to be wise and godlie; whereas the heathen prophets were evermore knowne and said to be mad and foolish: as it is written both of the prophets of _Sibylla_, and also of _Apollo_; and at this daie also in the _Indies_, &c.

♦Diverse degrees of prophesie.♦

♦2. Reg. 2.♦

But that anie of these extraordinarie gifts remaine at this daie, _Bodin_, nor anie witchmonger in the world shall never be able to proove: though he in his booke of divelish madnesse would make men beleeve it. For these were miraculouslie mainteined by God among the Jewes, who were instructed by them of all such things as should come to passe; or else informed by _Urim_: so as the preests by the brightnes of the twelve pretious stones conteined therein, could prognosticate or expound anie thing. Which brightnes and vertue ceased (as _Josephus_ reporteth) two hundred yeares before he was borne. So as since that time, no answers were yelded thereby of Gods will and pleasure. Nevertheles, the Hebrues write, that there hath beene ever since that time, a divine voice heard among them, which in Latine is called _Filia vocis_, in Greeke ἡχὼ, in English The daughter of speech.

♦_J. Bodin._♦

♦_Joseph. de antiquit._♦

♦_Josue filius Levi. lib. Pirkeaboth._♦

The sixt Chapter.

_Of prophesies conditionall: whereof the prophesies in the old
testament doo intreate, and by whom they were published;
witchmongers aunswers to the objections against witches
supernaturall actions._

_Christ_ and his apostles prophesied of the calamities and afflictions, which shall greeve and disturbe the church of God in this life: also of the last daie, and of the signes and tokens that shall be shewed before that daie: and finallie of all things, which are requisite for us to foreknowe. Howbeit, such is the mercie of God, that all prophesies, threatnings, plagues, and punishments are annexed to conditions of repentance: as on the other side, corporall blessings are tied under the condition of the crosse and castigation. So as by them the mysteries of our salvation being discovered unto us, we are not to seeke new signes and miracles; but to attend to the doctrine of the apostles, who preached Christ exhibited and crucified for our sinnes, his resurrection, ascension, and thereby the redemption of as manie as beleeve, &c.

♦Prophesies conditionall.♦