Sect.
I.
Diuination
is
a
part
of
Witchcraft
,
whereby
men
reueale
strange
things
,
either
past
,
prese●●
,
or
to
come
,
by
the
assistance
of
the
deuill
.
If
it
be
here
demanded
,
how
the
deuill
beeing
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
worke
,
transformes
himselfe
into
●n
Angel
of
light
,
&
takes
vpon
him
the
exercise
of
these
things
in
an
ambitious
(
though
false
)
imitation
of
diuine
reuelations
and
predictions
,
made
and
vsed
by
God
in
the
times
of
the
Prophets
&
Apostles
.
And
this
he
doth
(
as
much
is
in
him
lieth
)
to
obscure
the
glorie
of
God
,
and
to
make
himselfe
great
in
the
opinion
of
ignorant
and
vnbeleeuing
persons
.
Againe
,
though
Satan
be
but
a
creature
,
yet
there
be
sundrie
waies
whereby
he
is
able
to
diuine
.
First
,
by
the
Scriptures
of
the
Old
&
New
Testament
,
wherein
are
set
downe
sundrie
prophecies
concerning
things
to
come
.
In
the
Old
Testament
are
recorded
many
prophecies
concerning
the
state
of
Gods
Church
,
from
the
first
age
of
the
world
,
till
the
comming
of
Christ
.
In
the
New
Testament
likewise
are
recorded
others
,
touching
the
selfe
same
thing
,
from
the
comming
of
Christ
in
the
latter
daies
,
to
the
ende
of
the
world
.
Now
the
deuill
beeing
acquainted
with
the
historie
of
the
Bible
,
and
hauing
attained
vnto
a
greater
light
of
knowledge
in
the
prophecies
therein
contained
,
then
any
man
hath
;
by
stealing
diuinations
out
of
them
,
he
is
able
to
tell
of
many
strange
things
,
that
may
in
time
fall
out
in
the
world
,
and
answerably
may
shew
them
ere
they
come
to
passe
.
For
example
:
Alexander
the
great
before
he
made
warre
with
Darius
king
of
Persia
,
consulted
with
the
Oracle
,
that
is
,
with
the
deuill
,
touching
the
euent
and
issue
of
his
enterprise
.
The
Oracle
answered
him
thus
;
Alexander
shall
be
a
Conquerour
;
vpon
the
prediction
of
the
Oracle
,
That
a
mightie
King
sh●ll
stand
vp
,
and
shal
rule
with
great
dominion
,
and
doe
according
to
his
pleasure
,
and
this
was
Alexander
the
great
.
Satan
therefore
knowing
the
secret
meaning
of
the
Angels
wordes
vnto
Daniel
,
framed
out
of
them
a
true
and
direct
answer
,
whereas
he
was
not
able
of
himselfe
to
de●ine
certainly
of
the
euent
of
things
to
come
in
particular
.
The
second
meanes
,
whereby
the
deuill
is
furnished
for
his
purpose
,
is
his
owne
exquisite
knowledge
of
all
naturall
things
;
as
of
the
influences
of
the
starres
,
the
constitutions
of
men
and
other
creatures
,
the
kinds
,
vertues
,
and
operations
of
plants
,
rootes
,
hearbs
,
stones
,
&c.
which
knowledge
of
his
,
goeth
many
degrees
beyond
the
skill
of
all
men
,
yea
euen
of
those
that
are
most
excellent
in
this
kind
,
as
Philosophers
,
and
Physicians
.
No
marueile
therefore
,
though
out
of
his
experience
in
these
and
such
like
,
he
is
able
aforehand
to
giue
a
likely
gesse
at
the
issues
and
euents
of
things
,
which
are
to
him
so
manifestly
apparent
in
their
causes
.
A
third
helpe
and
furtherance
in
this
point
,
is
his
presence
in
the
most
places
:
for
some
deuills
are
present
at
all
assemblies
and
meetings
,
and
thereby
are
acquainted
with
the
consultations
and
conferences
both
of
Princes
&
people
;
whereby
knowing
the
drift
and
purpose
of
mens
minds
,
when
the
same
is
manifested
in
their
speaches
and
deliberations
,
they
are
the
fitter
to
foretell
many
things
,
which
men
ordinarily
cannot
doe
.
And
hence
it
is
apparent
,
how
Witches
may
know
what
is
done
in
other
countries
,
and
whether
one
nation
intends
warre
against
an
other
,
namely
,
by
Satans
suggestion
,
who
was
present
at
the
consultation
,
and
so
knew
it
,
and
reuealed
it
vnto
them
.
But
how
then
comes
it
to
passe
,
that
the
consultations
and
actions
of
Gods
Church
and
children
,
are
not
disclosed
to
their
enemies
?
euen
by
the
vnspeakeable
mercie
and
goodnesse
of
God
,
who
though
for
speciall
causes
sometimes
,
he
suffers
Satan
by
this
meanes
to
bring
things
to
light
,
yet
he
hath
restrained
this
his
libertie
,
and
subiected
it
vnto
his
owne
will
,
so
as
he
keepes
him
out
of
such
meetings
,
or
compels
him
to
conceale
;
whereas
otherwise
his
malice
is
so
great
,
tha●
not
a
word
could
be
spoken
,
but
it
should
be
carried
abroad
to
the
hurt
&
disturbance
both
of
Churches
and
common-wealths
.
The
fourth
way
,
is
by
putting
into
mens
mindes
wicked
purposes
and
couns●ls
;
for
after
the
league
once
made
he
laboureth
with
them
by
suggestions
and
where
God
giues
him
〈◊〉
,
he
neuer
ceaseth
perswading
,
till
he
hath
brought
his
enterprise
to
passe
.
Hauing
therefore
:
first
brought
into
the
minde
of
man
,
a
resolution
to
doe
some
euill
,
he
goes
and
reueales
it
to
the
Witch
,
and
by
force
of
perswasion
vpon
the
partie
tempted
,
he
frames
the
action
intended
to
the
time
foretold
,
and
so
finally
deludes
the
Witch
his
owne
instrument
,
foretelling
nothing
,
but
what
himselfe
hath
compassed
and
set
about
.
The
fift
helpe
,
is
the
agilitie
of
Satans
nature
,
whereby
he
is
able
speedily
to
conuay
himselfe
from
place
to
place
,
yea
to
passe
through
the
whole
world
in
a
short
●ime
.
For
God
hath
made
him
by
nature
a
spirit
,
who
by
the
gift
of
his
creation
,
hath
attained
the
benefit
of
swiftnes
,
not
onely
in
dispatching
his
affairs
,
but
also
in
the
cariage
of
his
person
with
great
expedition
for
the
present
accomplishment
of
his
owne
desires
.
Lastly
,
God
doth
often
vse
Satan
as
his
instrument
,
for
the
effecting
of
his
intended
workes
,
and
the
executing
of
his
iudgements
vpon
men
;
and
in
those
cases
manifesteth
vnto
him
,
the
place
where
,
the
time
when
,
and
the
manner
how
such
a
thing
should
be
done
.
Now
all
such
things
as
God
wil
haue
effected
by
the
deuill
,
he
may
fortell
before
they
come
to
passe
,
because
he
knowes
them
before
hand
by
reuelation
and
assignment
from
God
.
Thus
by
the
Witch
of
Endor
he
foretolde
to
Saul
the
time
of
his
death
and
of
his
sonnes
,
and
the
ruine
of
his
kingdome
,
To
morow
shalt
thou
and
thy
sonnes
be
with
me
,
and
the
Lord
shall
giue
the
hoste
of
Israel
into
the
hands
of
the
Philisti●s
;
which
particular
euent
,
and
circumstances
appertaining
,
he
did
truely
define
;
not
of
himselfe
,
but
because
God
hath
drawn
away
his
good
spirit
from
Saul
,
and
had
deliuered
him
to
be
guided
by
the
deuill
,
whome
he
also
appointed
as
a
meanes
;
and
vsed
as
an
instrument
to
worke
his
ouerthrowe
.
The
Scripture
indeede
maketh
not
particular
mention
of
the
time
of
Sauls
death
,
it
onely
recordeth
the
manner
thereof
,
and
that
which
followed
vpon
his
death
;
the
translating
of
the
kingdome
to
his
neighbour
Dauid
after
him
;
and
yet
because
God
vsed
Satan
as
an
instrument
to
bring
this
to
passe
,
hereupon
he
was
able
to
foretel
the
particular
time
,
when
the
will
of
God
should
be
wrought
vpon
him
.
And
these
be
the
ordinarie
meanes
and
helpes
whereby
the
deuill
may
knowe
and
declare
strange
thinges
,
whether
past
,
present
,
or
to
come
.
Neither
may
this
seeme
strange
,
that
Satan
by
such
meanes
should
attaine
vnto
such
knowledge
,
for
euen
men
by
their
owne
obseruations
may
giue
probable
coniectures
of
the
state
and
condition
of
sundrie
things
to
come
.
Thus
we
read
,
that
some
by
obseruation
haue
found
out
probably
,
and
foretold
the
periods
of
famille●
and
kingdomes
.
For
example
,
that
the
time
and
continuance
of
kingdomes
is
ordinarily
determined
at
500.
yeares
,
or
not
much
aboue
;
and
that
great
families
haue
not
gone
beyond
the
sixt
and
seauenth
generation
.
And
as
for
speciall
and
priuate
things
,
the
world
so
runnes
(
as
it
were
)
in
a
circle
,
that
if
a
man
should
but
ordinarily
obserue
the
course
of
things
,
either
in
the
weather
,
or
in
the
bodies
of
men
,
or
otherwise
,
he
might
easily
foretell
before
hand
what
would
come
after
.
And
by
these
and
such
like
instances
of
experiences
,
men
haue
gessed
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
doe
such
things
,
how
much
more
easily
may
the
Deuill
,
hauing
so
great
a
measure
of
knowledge
and
experience
,
and
beeing
of
so
long
continuance
,
hauing
also
marked
the
course
of
all
estates
,
be
able
to
foretell
many
things
which
are
to
come
to
passe
?
specially
considering
what
the
wise
man
hath
set
downe
to
this
purpose
,
that
that
which
hath
beene
,
shall
be
;
and
that
which
hath
beene
done
,
shall
be
done
;
and
there
is
no
new
thing
vnder
the
Sunne
,
Eccl.
1.
9.
If
it
be
here
alledged
,
that
Diuination
is
a
prerogatiue
of
God
himselfe
,
and
a
part
of
his
glorie
incommunicable
to
any
creature
,
Isa.
41.
23.
I
answer
,
Things
to
come
must
be
considered
two
waies
;
either
in
themselues
,
or
in
their
causes
and
signes
,
which
either
go
with
them
,
or
before
them
.
To
foretell
things
to
come
,
as
they
are
in
themselues
,
without
respect
vnto
their
signes
or
causes
,
is
a
propertie
belonging
to
God
onely
;
and
the
deuill
doth
it
not
by
any
direct
and
immediate
knowledge
of
things
simply
considered
in
themselues
,
but
onely
as
they
are
present
in
their
signes
or
causes
.
Again
,
God
foretelleth
things
to
come
certainely
,
without
the
helpe
of
any
creature
,
or
other
meanes
out
of
himselfe
;
but
the
predictions
of
Satan
are
onely
probable
and
coniecturall
:
and
when
he
foretelleth
any
thing
certainely
,
it
is
by
some
reuelation
from
God
,
as
the
death
of
Saul
;
or
by
the
Scripture
,
as
Alexanders
victory
:
or
by
some
speciall
charge
committed
vnto
him
,
for
the
execution
of
Gods
will
vpon
some
particular
places
or
persons
,
as
before
hath
beene
shewed
.
Thus
much
for
the
causes
of
Diuination
.
Now
followe
the
parts
and
branches
thereof
.
Diuination
is
of
two
sorts
;
either
in
and
by
meanes
,
or
without
meanes
.
Diuination
by
meanes
,
is
likewise
of
two
sorts
;
either
by
such
as
are
the
true
creatures
of
God
;
or
those
which
are
meerly
counterfeit
&
forged
.
Sect.
II.
Diuination
by
the
true
creatures
of
God
,
is
distinguished
according
to
the
number
of
the
creatures
,
into
fiue
distinct
kinds
,
whereof
foure
are
mentioned
in
the
Scriptures
.
§
1.
The
first
,
is
by
the
flying
and
noise
of
birds
.
Sorcerers
among
the
heathen
,
vsed
to
obserue
foules
in
their
flight
;
for
example
,
whether
they
did
flie
on
the
right
hand
,
or
on
the
left
;
aboue
them
,
or
below
by
them
;
whether
crosse
and
ouerthwart
,
or
directly
against
them
.
In
like
manner
they
obserued
the
noise
&
sound
of
the
foule
.
And
both
these
waies
,
sometimes
by
the
noyse
,
and
sometimes
by
the
flight
,
they
diuined
of
things
to
come
,
both
publike
and
priuate
,
of
good
and
bad
successe
in
mans
affaires
;
of
the
state
of
kingdomes
,
townes
,
families
and
particular
persons
.
Now
this
kind
of
diuination
is
condemned
by
Moses
,
Deut.
18.
10.
Let
none
be
found
among
you
that
i●
a
—
diuiner
of
diuinations
:
that
is
,
(
as
some
intepret
it
)
a
marker
of
the
flying
of
foules
:
or
a
charmer
,
or
a
consulter
with
spirits
,
or
a
soothsayer
;
that
is
,
such
a
one
as
by
obseruing
the
flying
and
noise
of
fowles
,
takes
vpon
him
to
foretell
good
or
bad
successe
.
§
2.
The
second
kind
of
creatures
vsed
for
diuination
,
are
the
intralls
of
beasts
,
of
which
mention
is
made
Ezek.
21.
21.
where
Nabuchadnezzar
being
to
make
warre
both
with
the
Iewes
and
the
Ammonites
,
and
doubting
in
the
way
which
enterprise
to
vndertake
first
,
he
offers
a
sacrifice
to
the
Idol
gods
,
and
opening
the
bellie
of
the
sacrifice
,
looks
vpon
the
liuer
,
and
by
the
signes
therein
found
,
he
iudgeth
what
should
be
the
issue
of
the
warre
.
Which
thing
Nabuchadnezzar
did
according
to
the
vsuall
practise
of
the
Heathen
,
who
when
they
were
to
make
warre
,
or
to
attempt
any
businesse
of
importance
,
were
wont
to
offer
sacrifice
to
their
gods
,
and
to
prie
into
the
intralls
of
the
beast
sacrificed
:
for
example
,
the
heart
,
stomake
,
splene
,
kidneies
,
but
specially
the
liuer
,
and
by
certaine
signes
appearing
in
those
parts
,
the
deuill
was
wont
to
reueale
vn-them
what
should
be
the
successe
of
their
affaires
they
had
in
hand
.
It
were
easie
to
exemplifie
both
these
sorts
of
Diuination
by
sundrie
particulars
out
of
Heathen
writers
,
but
seeing
the
Scripture
hath
manifested
that
there
are
such
,
and
experience
shewes
the
same
,
I
will
forbeare
that
labour
,
and
proceede
.
But
here
it
is
demanded
,
why
both
these
kindes
of
Diuination
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
signes
either
of
good
or
bad
successe
.
For
that
which
is
a
true
signe
of
a
future
euent
,
must
haue
the
vertue
and
power
whereby
it
signifieth
,
from
God
himselfe
,
either
by
creation
in
the
beginning
,
or
by
his
speciall
ordinance
and
appointment
afterward
.
Now
it
cannot
be
shewed
,
that
God
in
the
creation
infused
any
such
vertue
into
the
natures
and
motions
of
these
creatures
,
whereby
they
might
signifie
such
things
;
neither
is
there
any
apparent
testimonie
in
the
whole
booke
of
the
Scriptures
,
whereby
it
may
be
proued
,
that
since
the
creation
,
they
were
appointed
by
God
,
to
serue
such
vses
and
endes
.
And
therefore
howsoeuer
they
were
esteemed
of
the
Heathen
,
yet
the
word
of
God
hath
iustly
censured
them
,
as
no
true
and
proper
causes
of
Diuination
sanctified
by
God
,
but
meerely
diabolicall
.
It
is
alleadged
,
that
Ioseph
diuined
by
his
cuppe
,
as
may
appeare
both
by
his
stewards
speech
,
as
also
by
his
owne
,
Gen.
44.
5.
&
15.
and
yet
that
cuppe
receiued
no
power
from
God
,
either
the
one
way
or
the
other
,
to
be
a
cause
or
meane
of
Diuination
.
The
answer
anciently
and
commonly
made
is
this
,
that
Iosephs
steward
spake
not
as
the
thing
was
indeede
,
but
as
the
common
receiued
opinion
was
among
the
Egyptians
,
who
esteemed
Ioseph
to
be
a
man
of
great
skill
and
wisdome
,
able
by
sundrie
meanes
to
diuine
and
prophesie
.
To
this
I
adde
a
second
answer
,
that
the
steward
spake
not
as
he
thought
,
but
his
purpose
was
in
those
words
,
to
conceale
the
knowledge
of
Ioseph
his
master
from
his
brethren
,
that
thereby
they
might
not
discerne
who
he
was
,
but
take
him
to
be
an
Egyptian
.
Thirdly
,
the
words
may
not
vnfitly
admit
this
interpretation
,
as
if
the
steward
had
said
,
Know
ye
not
that
this
cuppe
which
I
finde
in
the
sackes
mouth
of
your
yongest
brother
,
is
that
whereby
my
master
will
easily
prooue
what
manner
of
men
you
are
?
this
answer
is
also
auncient
,
and
may
well
be
receiued
.
It
is
further
obiected
,
that
our
Sauiour
Christ
by
his
speech
vnto
the
Pharisies
,
seemeth
to
approoue
of
Diuining
by
creatures
,
as
by
winds
,
and
by
clouds
;
When
you
see
a
cloud
(
saith
he
)
rising
out
of
the
West
,
straight
way
you
say
,
a
showre
commeth
,
and
so
it
is
:
and
when
you
see
the
South
wind
blow
,
ye
say
,
that
it
will
be
hoate
,
and
it
commeth
to
passe
,
Luk.
12.
54
,
55.
Ans.
There
be
some
kinds
of
predictions
that
are
and
may
be
lawfully
vsed
,
because
they
are
naturall
,
of
which
sort
are
those
that
are
made
by
Physicians
,
Mariners
,
and
husbandmen
,
touching
the
particular
alterations
and
dispositions
of
the
weather
;
and
these
beeing
agreeable
to
that
order
which
God
hath
set
in
nature
from
the
beginning
;
by
them
a
man
may
probably
gather
the
state
of
the
weather
,
whether
it
will
be
faire
or
foule
;
and
of
these
naturall
signs
our
Sauiour
Christ
speaketh
,
not
of
diabolicall
,
which
haue
no
warrant
,
either
from
the
common
course
of
nature
created
,
or
by
any
speciall
appointment
from
God
.
So
that
whatsoeuer
can
be
said
in
their
defence
,
this
yet
remaineth
certaine
,
that
the
flying
and
noise
of
birds
,
and
the
state
of
the
intralls
of
beasts
,
are
no
true
signes
ordained
by
God
,
but
inuented
by
the
deuill
and
his
instruments
,
and
therefore
all
diuination
by
them
is
iustly
condemned
,
as
wicked
and
deuillish
.
Whence
it
appeareth
,
what
iudgement
may
be
giuen
of
those
common
signes
of
Diuination
,
which
are
obserued
in
the
world
,
specially
of
the
more
ignorant
sort
.
For
example
:
A
man
finds
a
piece
of
yron
,
he
presently
conceiueth
a
prediction
of
some
good
lucke
vnto
himselfe
that
day
.
If
he
light
on
a
peice
of
siluer
,
then
he
stands
contrarily
affected
,
imagining
some
euill
will
befall
him
.
Againe
,
when
a
man
is
taking
his
iourney
,
if
a
hare
crosse
him
in
the
way
,
all
is
not
well
,
his
iourney
shall
not
be
prosperous
,
it
presageth
some
mischiefe
towards
him
.
Let
his
cares
tingle
or
burne
,
he
is
perswaded
he
hath
enemies
abroad
,
and
that
some
man
either
then
doth
,
or
presently
will
speake
ill
of
him
.
If
the
salt
fall
towards
a
man
at
the
table
,
it
portendeth
(
in
common
conceit
)
some
ill
newes
.
When
a
rauen
stands
vpon
some
high
place
,
looke
what
way
he
turnes
himselfe
and
cries
,
thence
,
as
some
thinke
,
shall
shortly
come
a
dead
corps
;
albeit
this
sometime
may
be
true
by
reason
of
the
sharpe
sense
of
smelling
in
the
raven
.
These
and
sundrie
other
of
the
like
sort
,
are
meerely
superstitious
.
For
the
truth
is
,
they
haue
no
vertue
in
themselues
to
foreshewe
any
thing
that
is
to
come
,
either
in
nature
,
or
by
Gods
ordinance
.
Therefore
whatsoeuer
diuination
is
made
by
them
,
must
needes
be
fetched
from
Satanicall
illusion
.
And
though
we
cannot
say
they
be
soothsayings
,
or
tearme
the
vsers
and
fauourers
of
them
soothsayers
,
yet
we
may
safely
referre
them
to
this
kinde
of
diuining
,
beeing
such
as
no
Christian
may
warrantably
vse
,
though
some
of
them
be
not
so
grosse
and
palpable
,
as
those
that
are
condemned
in
the
Scriptures
.
§
3.
The
third
kind
of
creatures
vsed
to
diuine
by
,
are
the
starres
.
Diuination
by
starres
,
●s
commonly
called
Iudiical
Astrologie
;
of
which
we
may
read
,
Deu.
18.
10.
11.
where
the
holy
Ghost
doth
of
purpose
reckon
vp
all
those
kinds
of
deuillish
arts
,
whereby
men
haue
dealings
and
societie
with
Satan
,
either
in
divining
or
practising
▪
among
which
,
this
is
the
second
.
The
word
there
vsed
[
*
](A09402-e10650-b)
*
〈◊〉
.
may
carrie
a
double
sense
.
For
it
signifieth
either
him
that
obserueth
times
,
vnder
which
acception
Astrologie
is
comprehended
,
or
him
that
obserueth
the
clouds
.
And
howsoeuer
the
best
learned
Interpreters
doe
dissent
about
the
notation
of
it
,
yet
all
agree
in
this
,
that
this
profession
of
Diuining
by
the
starres
,
is
there
condemned
:
and
that
it
is
to
be
numbred
among
the
rest
expressed
in
the
prohibition
,
may
further
appeare
by
other
places
of
Scripture
,
as
in
Isa.
47.
13.
14.
where
the
Lord
threatneth
the
same
iudgements
against
Diuiners
by
the
starre●
,
that
he
doth
against
Soothsaiers
and
Magicians
.
Againe
,
in
Dan.
2.
2.
Inchaunters
,
Astrologians
,
and
Sorcerers
are
ioyned
together
,
as
beeing
all
sent
for
about
the
same
busines
,
v●z
.
to
expound
the
Kings
dreame
.
Nowe
if
the
Lord
himselfe
haue
allotted
the
same
punishment
to
the
Astrologer
,
which
he
hath
to
the
Soothsaier
&
Magician
,
and
account
them
all
one
;
it
is
manifest
,
that
Diuining
by
the
starres
ought
to
be
held
as
a
superstitious
kind
of
Diuination
.
Here
if
it
be
thought
strange
,
that
predictions
by
so
excellent
creatures
as
the
starres
be
,
should
carrie
both
the
name
and
nature
of
diabolicall
practises
,
which
can
be
done
by
none
but
such
as
are
in
league
with
Satan
:
I
answer
,
The
reasons
hereof
are
these
:
First
,
it
must
be
considered
,
that
the
drift
and
scope
of
this
art
,
is
to
foretell
the
particular
euents
of
things
contingent
,
as
the
alteration
of
the
states
of
kingdomes
,
the
deaths
of
Princes
,
good
or
badde
successe
of
mens
particular
affaires
,
from
the
houre
of
their
birth
,
to
the
day
of
their
death
.
And
from
this
all
men
may
iudge
,
what
the
art
it selfe
is
.
For
the
foretelling
of
things
to
come
,
which
in
their
owne
nature
are
contingent
,
and
in
regard
of
vs
casuall
(
I
say
not
in
regard
of
God
,
to
whome
all
things
are
certenly
knowne
)
is
a
propertie
peculiar
to
God
alone
,
and
not
within
the
power
of
any
creature
,
man
,
or
Angel
.
A
point
that
is
plainely
taught
by
the
Prophet
Esai
,
from
the
4.
chap.
of
his
prophesie
,
to
the
48.
The
scope
whereof
is
to
prooue
,
that
it
is
a
prerogatiue
appointed
to
the
Deitie
,
and
not
communicable
to
the
creature
,
to
foreshew
the
euent
of
things
to
come
,
which
in
our
vnderstanding
and
reach
,
may
either
be
,
or
▪
not
be
;
and
which
when
they
are
,
may
be
thus
or
otherwaies
.
It
remaines
therefore
,
that
Diuinations
of
this
kind
,
taking
from
God
his
right
,
and
robbing
him
of
his
honour
,
are
iustly
censured
of
impietie
,
&
are
in
themselues
wicked
and
abominable
.
It
is
alleadged
,
that
starres
in
the
heauens
,
are
the
causes
of
many
things
happening
in
the
world
,
and
therefore
to
practise
by
them
in
this
manner
,
deserueth
no
such
imputation
.
Ans
▪
It
cannot
be
denied
that
they
are
causes
of
some
things
,
but
I
demand
,
what
causes
?
not
particular
of
particular
euents●
but
generall
and
common
,
that
worke
alike
vpon
all
things
:
and
no
man
can
diuine
of
a
particular
euent
,
by
a
generall
cause
,
vnlesse
he
also
know
the
particular
causes
subordinate
to
the
generall
,
and
the
particular
dispositions
and
operations
of
them
.
For
example
,
let
twentie
or
thirtie
egges
of
sundrie
kinds
of
birds
be
taken
,
and
set
vnder
one
and
the
same
henne
to
be
hatched
;
it
is
not
possible
for
any
man
,
onely
vpon
the
bare
consideration
of
the
heate
of
the
hen
,
which
is
the
generall
cause
of
hatching
the
egges
,
to
set
downe
certainely
what
kind
of
bird
each
egge
will
bring
forth
,
vnlesse
he
know
what
the
egges
were
particularly
.
For
a
generall
and
common
cause
,
doth
not
immediately
produce
a
particular
effect
,
but
onely
mooueth
and
helpeth
the
particular
,
immediate
,
and
subordinate
causes
.
Therefore
the
heat
of
the
henne
doth
not
make
one
egge
to
send
forth
a
henne-chicken
,
another
egge
a
ducke
,
a
third
a
swanne
,
&c.
but
onely
helpeth
it
forward
by
sitting
and
crouching
vpon
them
.
In
like
manner
the
starres
are
generall
causes
of
naturall
things
,
as
the
heat
of
the
hen
is
of
the
hatching
of
the
egges
,
and
by
them
no
man
can
rightly
define
of
particular
euents
,
and
therefore
Diuination
by
the
slarres
,
whereby
are
fore-told
particular
contingent
euents
,
in
kingdomes
,
families
,
or
particular
persons
,
is
but
a
forged
skill
,
that
hath
no
ground
in
nature
from
the
vertue
of
the
starres
,
for
any
such
purpose
.
A
second
reason
may
be
this
;
All
the
rules
and
precepts
of
Astrologie
,
set
downe
by
the
most
learned
among
the
Chaldeans
,
Egyptians
,
and
other
Astrologers
,
are
nothing
els
but
meer
dotages
and
fictions
of
the
braine
of
man
:
for
the
rules
and
conclusions
of
all
good
and
lawfull
arts
,
haue
their
ground
in
experience
,
and
are
framed
by
obseruation
,
whereupon
they
are
called
Axioms
,
or
positions
of
arte
,
so
generally
and
vndoubtedly
true
,
that
they
can
not
deceiue
:
But
these
rules
are
of
a
contrarie
nature
,
hauing
no
foundation
in
experience
at
all
;
for
if
they
had
,
this
must
needes
follow
,
that
the
position
of
the
heauens
,
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
heauens
,
nor
the
course
of
all
the
starrs
,
is
alway
one
and
the
same
.
Againe
,
he
that
would
make
sound
rules
of
art
by
obseruation
,
must
know
the
particular
estate
of
all
things
he
obserueth
:
But
no
man
knoweth
the
particular
estate
of
all
the
starres
,
and
consequently
none
can
gather
sound
rules
of
arte
by
them
.
Thirdly
,
no
man
knoweth
or
seeth
all
the
starres
,
and
though
they
might
be
all
discerned
,
yet
the
particular
vertues
of
those
which
are
seene
,
can
not
be
knowne
,
because
their
influences
in
the
aire
,
and
vpon
the
earth
,
are
confused
;
and
therefore
by
obseruation
of
them
,
no
rules
can
be
made
,
whereby
to
iudge
of
particular
euents
to
come
that
be
contingent
.
But
experience
teacheth
(
may
some
say
)
that
if
a
man
addicted
to
this
course
shall
practise
the
rules
of
Astrologie
,
it
will
fall
out
that
the
most
things
he
foretelleth
shall
be
true
,
and
come
to
passe
accordingly
:
which
beeing
verified
in
experience
,
it
should
seeme
,
that
these
principles
are
not
vncerten
:
for
how
is
it
possible
that
vpon
false
grounds
,
should
proceede
true
predictions
?
To
this
obiection
,
learned
Diuines
haue
framed
answer
thus
.
That
in
this
there
is
a
secret
Magicke
at
the
least
,
if
not
an
open
league
with
Satan
.
For
looke
what
is
wanting
to
the
effect
of
the
starrs
,
the
Deuill
maketh
supply
of
it
by
his
owne
knowledge
in
things
that
are
to
come
to
passe
.
And
this
is
the
iudgement
of
them
that
haue
knowne
this
arte
,
which
was
also
receiued
for
true
in
the
daies
of
the
Apostles
.
The
third
reason
.
The
man
that
repaireth
to
the
Astrologian
vpon
the
particular
case
for
his
helpe
and
counsell
,
must
beleeue
that
he
can
and
will
doe
for
him
;
otherwise
,
if
he
come
doubting
of
his
ability
,
or
in
way
of
tempting
him
,
he
can
not
helpe
him
.
Now
in
common
vnderstanding
,
if
the
Diuiner
brings
the
thing
to
passe
,
here
must
needes
be
more
then
Arte.
For
he
that
is
master
of
a
lawfull
arte
,
can
worke
by
his
rules
,
whether
a
man
beleeue
that
he
can
or
no
;
yea
though
all
the
men
in
the
world
should
doubt
,
his
rules
would
be
effectuall
.
The
arte
therefore
it selfe
is
the
old
superstitious
arte
of
the
Chaldeans
,
which
they
beeing
Idolaters
,
first
ferched
from
the
deuill
,
and
his
Oracles
:
yea
,
the
practise
thereof
is
nothing
but
superstitious
sorcerie
,
and
the
vndertakers
no
better
then
Sorcerers
.
If
any
man
doubt
hereof
,
their
writings
are
sufficient
testimonies
,
and
they
themselues
auouch
it
.
For
it
is
a
rule
and
maxime
among
them
in
all
kind
o●
Sorcerie
,
that
the
learner
must
come
credulous
,
and
not
doubting
,
or
to
tempt
;
otherwise
no
answer
can
be
giuen
.
But
notwithstanding
all
these
reasons
alleadged
for
the
proofe
of
this
point
,
sundrie
things
are
opposed
to
the
contrarie
.
For
first
,
it
is
saide
that
the
Sunne
,
Moone
,
and
Starres
were
created
for
signes
,
Gen.
1.
14.
and
therefore
that
it
is
lawfull
to
diuine
by
them
,
seeing
that
in
so
doing
,
we
doe
but
vse
them
to
the
ende
for
which
God
made
them
.
Ans.
The
reason
is
of
no
force
.
The
starres
indeede
by
this
ordinance
doe
serue
for
signes
,
but
of
what
?
not
of
all
things
,
but
(
as
the
text
plainly
sheweth
)
of
daies
,
weekes
,
months
,
and
yeare●
;
yea
,
of
the
seasons
of
the
yeare
;
as
of
Spring
,
Summer
,
Autumne
,
and
Winter
;
yea
further
,
of
the
alterations
of
the
weather
in
generall
;
but
all
this
maketh
nothing
to
ratifie
Diuination
of
particular
euents
in
things
contingent
,
which
are
to
fal
out
in
the
state
of
kingdomes
,
families
,
and
persons
:
for
they
are
not
causes
,
but
Signes
,
and
that
of
some
generall
things
onely
,
not
of
particular
.
Againe
,
it
is
said
,
that
Moses
&
Daniel
,
two
famous
Prophets
,
are
commended
for
their
skill
in
this
art
:
for
of
Moses
it
is
saide
,
Act.
7.
22.
that
he
was
learned
in
all
the
wisedome
of
the
Egyptians
:
and
Daniel
,
in
all
the
wisdome
of
the
Chaldeans
,
Dan.
1.
17.
20.
and
we
know
,
that
the
Egyptians
and
Chaldeans
were
the
masters
of
Diuination
,
and
eminent
aboue
all
others
in
matter
of
Astrologie
.
Ans.
1.
It
cannot
be
prooued
out
of
those
places
,
that
Moses
or
Daniel
were
trained
vp
in
this
art
:
and
though
it
should
be
granted
they
were
,
yet
it
follows
not
,
that
they
were
practisers
of
it
.
at
least
continually
.
For
albeit
,
beeing
children
and
of
tender
yeares
in
the
courts
of
Pharaoh
and
Nebuchadnetsar
,
they
had
beene
trained
vp
by
their
gouernours
in
this
knowledge
,
it
may
not
thence
be
concluded
,
that
they
finally
submitted
themselues
to
the
practise
thereof
;
considering
that
a
man
may
learne
that
when
he
is
yong
,
which
afterward
vpon
better
iudgement
and
consideration
,
he
may
vtterly
disclame
.
And
so
we
are
to
thinke
of
them
,
that
after
God
had
called
them
,
they
did
for
euer
lay
aside
all
such
wicked
and
deuillish
practises
,
forbidden
by
God
,
and
yet
in
vse
among
the
Egyptians
and
Chaldeans
.
Thirdly
,
it
is
obiected
;
the
starres
are
admirable
creatures
of
God
,
and
the
causes
of
many
straunge
effects
in
the
aire
,
in
the
waters
,
and
vpon
the
earth
also
,
in
bodies
of
men
and
beasts
:
it
may
seeme
therefore
not
vnlawfull
to
diuine
by
them
.
Ans.
We
graunt
that
the
S●arres
,
and
especially
the
Sunne
and
Moone
,
haue
great
vertue
and
force
vpon
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
vsed
for
Diuination
:
for
whereas
it
hath
beene
shewed
,
that
the
grounds
of
all
good
arts
are
gathered
by
obseruation
and
experience
,
it
is
not
possible
for
any
man
,
truly
and
certenly
,
to
obserue
all
particular
euents
brought
forth
by
the
starres
,
whereupon
hee
might
ground
his
rules
.
And
for
proofe
hereof
;
Suppose
there
were
a
heape
of
all
kinds
of
hearbs
growing
vpon
the
earth
gathered
together
,
which
should
be
all
strained
into
one
vessell
,
and
the
liquour
brought
to
the
most
skilfull
Physitian
that
is
,
or
euer
was
;
can
we
thinke
him
able
by
tasting
or
smelling
thereof
,
to
distinguish
the
vertues
of
the
hearbs
,
and
to
say
which
is
which
?
To
doe
this
when
all
were
seuered
each
from
other
,
is
a
hard
matter
,
yet
possible
,
considering
they
haue
their
seuerall
natures
and
operations
:
but
in
this
confused
mixture
to
discerne
the
seueralls
,
is
a
thing
passing
the
skill
of
man
.
The
like
may
be
said
of
the
particular
vertue
of
euery
star
;
for
they
all
haue
their
operation
in
the
bodies
of
men
,
and
other
creatures
;
but
their
vertues
beeing
all
mixed
together
in
the
subiect
whereon
they
worke
,
can
no
more
be
knowne
distinctly
,
then
the
vertues
of
a
masse
of
hearbs
of
infinite
sorts
beaten
together
.
For
this
is
an
vndoubted
truth
in
nature
:
that
the
vertues
of
Celestiall
bodies
in
their
operations
,
are
mingled
with
the
qualities
of
the
elements
in
the
inferiour
bodies
,
&
the
vertues
of
them
all
doe
so
concurre
,
that
neither
the
heate
or
light
of
the
starres
,
nor
the
vertue
of
●he
elements
,
can
be
seuered
one
from
another
.
And
therefore
though
there
be
notable
vertue
in
the
starres
,
vet
in
regard
of
the
mixture
thereof
in
their
operation
,
no
man
is
able
to
say
by
obseruation
,
that
this
is
the
vertue
of
this
starre
,
and
this
of
that
.
The
seauen
Planets
beeing
more
notable
,
then
the
other
lights
of
the
heauen
,
specially
the
Sunne
and
the
Moone
,
haue
their
operations
and
effects
plainely
and
perfectly
knowne
:
as
for
the
other
,
there
was
neuer
any
man
that
could
either
feele
their
heate
,
or
certenly
determine
of
any
thing
by
them
.
There
being
th●
some
stars
,
whose
vertues
are
vnknowne
,
how
can
their
operations
and
effects
be
discerned
in
particular
?
Therefore
no
rules
can
be
made
by
obseruation
of
the
vertues
of
the
starres
in
their
operations
,
whereupon
we
may
foretell
particular
euents
of
things
contingent
,
either
concerning
mens
persons
,
families
,
or
kingdomes
.
A
fourth
reason
.
All
starres
haue
their
worke
in
the
qualities
of
heate
,
light
,
cold
,
moisture
,
and
drinesse
,
as
for
the
secret
influences
which
men
dreame
of
,
comming
from
them
besides
the
saide
qualities
,
they
are
but
forged
fancies
.
The
Scripture
neuer
mentioneth
any
such
,
neither
can
it
be
prooued
,
that
the
Sunne
hath
any
efficacie
vpon
inferiour
bodies
,
but
by
light
and
heate
;
which
because
they
are
mixt
with
other
qualiti●s
,
they
affo●rd
no
matter
of
prediction
touching
particular
euents
.
For
●hat
though
the
celestiall
bodies
doe
●●use
in
the
terrestriall
,
heate
and
cold
,
drought
and
moisture
?
doth
it
therfore
follow
,
that
these
effects
doe
declare
before
hand
the
constitution
of
mans
bodie
?
the
disposition
of
mens
minds
?
the
affections
of
mens
hearts
?
or
finally
▪
what
successe
they
shall
haue
in
their
affaires
,
touching
wealth
,
honour
,
and
religion
?
Hence
I
conclude
,
that
diuining
by
them
in
this
sort
,
is
meere
superstition
,
and
a
kinde
of
sorcerie
:
for
which
cause
in
Scripture
Astrologians
are
iustly
numbred
among
Sorcerers
.
Now
that
which
hath
beene
saide
touching
this
point
,
may
serue
for
speciall
vse
.
And
first
,
it
giues
a
caueat
to
all
Students
,
that
they
haue
care
to
spend
their
time
and
wits
better
,
then
in
the
studie
of
Iudiciall
Astrologie
;
and
rather
imploy
themselues
in
the
searching
out
of
such
things
,
as
may
most
serue
for
the
glorie
of
God
,
and
the
good
of
his
Church
.
It
is
the
subtiltie
of
Satan
to
draw
men
into
such
meditations
,
and
to
make
this
studie
so
pleasant
,
that
it
can
hardely
be
left
,
when
it
is
once
begun
▪
but
let
them
take
heede
betime
.
For
assuredly
these
vaine
and
superstitious
practises
,
are
not
the
builders
and
furtherers
,
but
the
hinderers
and
destroyers
of
religion
,
and
the
feare
of
God
.
Againe
,
this
must
admonish
them
which
suffer
any
losses
,
not
to
seeke
for
helpe
or
remedie
at
the
hands
of
Astrologers
,
commonly
called
Figure
casters
,
for
their
directions
in
the
recouerie
of
thing●
lost
or
stollen
,
commeth
not
by
the
helpe
of
any
lawfull
art
,
but
from
the
worke
of
the
deuill
,
reuealing
the
same
vnto
them
.
And
be●ter
it
were
to
loose
a
thing
finally
,
and
by
faith
to
expect
till
God
make
supplie
another
way
,
then
in
this
manner
to
recouer
it
again
:
yea
,
the
curse
of
God
hangeth
ouer
the
head
of
him
,
that
to
helpe
himselfe
vseth
diabolicall
meanes
.
For
put
the
case
〈◊〉
thing
lost
of
great
value
,
be
againe
restored
by
the
helpe
of
Satan
:
yet
God
in
his
iustice
,
for
the
vse
of
these
vnlawful
meanes
,
ma●
take
from
the
consulter
twice
as
much
;
or
at
least
his
grace
,
and
so
giue
him
vnto
a
reprobate
sense
,
to
beleeue
the
deuill
to
his
vetter
perdition
.
Thirdly
,
it
serueth
to
admonish
vs
of
some
other
vanities
that
accompanie
Astrologie
▪
specially
of
two
.
The
first
,
is
the
obseruation
of
the
signe
in
mans
bodie
;
wherein
not
onely
the
ignorant
sort
,
but
men
of
knowledge
doe
far●e
ouershoot
themselues
,
superstitiously
holding
,
that
the
signe
is
specially
to
be
marked
.
An
opinion
in
it selfe
fantasticall
and
vaine
,
not
grounded
in
nature
,
but
borrowed
from
Astrologie
.
For
the
Astrologians
for
better
expressing
and
establishing
thereof
,
haue
deuised
newe
spheres
in
the
heauens
,
more
then
indeede
there
be
,
to
wit
,
the
ninth
and
the
tenth
;
and
in
the
tenth
,
commonly
called
the
first
mooueable
,
haue
placed
an
imaginarie
sphere
,
which
they
tearme
the
Zodiacke
,
and
in
the
Zodiack
twelue
signes
,
Aries
,
Taurus
,
Gemini
,
and
the
rest
,
which
they
imagine
to
haue
power
ouer
the
twelue
parts
of
mans
bodie
:
as
Aries
,
the
head
and
face
,
Taurus
necke
and
throat
,
&c.
But
these
are
onely
twelue
imaginarie
signes
:
for
in
the
heauens
there
is
no
such
matter
as
a
ramme
,
a
bull
,
&c.
And
how
can
it
stand
with
reason
,
that
in
a
firmament
fained
by
Poets
and
Philosophers
,
a
forged
signe
,
which
indeede
is
nothing
,
should
haue
any
power
or
operation
in
the
bodies
of
men
?
Again
,
the
very
order
of
the
gouernment
of
these
signes
in
mans
bodie
,
is
fond
and
without
shew
of
reason
.
For
according
to
this
platforme
,
when
the
Moone
commeth
into
the
first
signe
,
Aries
,
shee
ruleth
in
the
head
;
&
when
shee
commeth
into
the
second
signe
,
Taurus
,
in
the
necke
;
and
so
descends
downe
from
part
to
part
,
in
some
part
ruling
two
,
in
some
three
daies
,
&c.
Where
obserue
,
that
the
Moone
is
made
then
to
rule
in
the
cold
and
moist
parts
,
when
shee
is
in
hoate
and
drie
signes
:
when
as
in
reason
,
a
more
consonant
order
were
this
;
that
when
the
Moone
were
in
hoate
and
drie
signes
,
as
Aries
,
Leo
,
and
Sagittarius
,
shee
should
rule
in
hoat
and
drie
parts
of
the
bodie
;
and
when
shee
is
in
colde
and
moist
signes
,
shee
should
rule
in
the
colde
and
moist
parts
of
the
bodies
;
and
so
still
gouerne
those
parts
,
which
in
temperature
come
nearest
to
the
nature
of
the
signes
wherein
the
Moone
is
.
Besides
this
,
some
learned
Physitians
haue
vpon
experience
confessed
,
that
the
obseruation
of
the
signe
,
is
nothing
materiall
,
and
that
there
is
no
danger
in
it
,
for
gelding
of
cattell
,
or
letting
of
blood
.
Indeede
it
preuailes
oftentimes
by
an
old
conceit
and
strong
imagination
,
of
some
vnlettered
persons
,
who
thinke
it
to
be
of
force
and
efficacie
for
restoring
and
curing
:
and
yet
the
vanitie
of
this
conceit
,
appeares
in
the
common
practise
of
men
,
who
commonly
vpon
S.
Stevens
day
vse
to
let
blood
,
be
the
signe
where
it
will
;
though
it
be
in
the
place
where
the
veine
is
opened
.
But
the
truth
is
,
the
signe
in
it
owne
nature
,
is
neither
way
auaileable
,
beeing
but
a
fancie
,
grounded
vpon
supposed
premisses
,
and
therefore
ought
to
be
reiected
,
as
a
meere
vanitie
.
The
second
thing
belonging
to
Astrologie
,
which
ought
to
be
eschewed
,
is
the
choice
and
obseruation
of
daies
.
Curious
diuiners
doe
set
apart
certaine
dayes
,
whereof
some
are
(
as
they
say
)
luckie
,
some
vnluckie
.
And
these
they
appoint
to
be
obserued
for
the
beginning
of
ordinary
works
&
businesses
;
as
to
take
a
iourney
;
to
beginne
to
lay
the
foundation
of
a
building
,
to
plant
a
garden
,
to
weane
a
child
,
to
put
on
new
apparell
,
to
flit
into
a
new
house
,
to
trafficke
into
other
countries
,
to
goe
about
a
suite
to
a
Prince
,
or
some
great
man
,
to
hunt
and
vse
exercises
,
to
pare
the
nayles
,
to
cut
the
haire
;
in
a
word
,
to
attempt
any
thing
in
purpose
or
action
,
which
is
not
done
euery
day
.
The
effect
and
force
of
these
daies
,
is
not
grounded
either
in
arte
or
in
nature
,
but
onely
in
superstitious
conceit
and
diabolicall
confidence
,
vpon
a
wicked
custome
,
borrowed
from
the
practise
of
diuiners
:
and
the
daunger
of
such
confident
conceits
is
this
;
that
the
Deuill
by
them
takes
the
vantage
of
fantasticall
persons
,
and
brings
them
further
into
league
and
acquaintance
with
himselfe
,
vnlesse
they
leaue
them
.
And
all
such
persons
as
make
difference
of
daies
for
this
or
that
purpose
,
are
in
expresse
words
plainly
condemned
,
Deut.
18.
10
,
11.
§
4.
The
fourth
kind
of
Diuination
by
true
meanes
,
is
the
prediction
of
things
to
come
by
dreames
.
In
the
old
Testament
we
read
tha●
Sorcerers
and
false
Prophets
vsed
to
foretell
strange
euents
,
by
reuelations
which
they
had
in
their
dreames
.
Such
diuiners
were
among
the
Iewes
:
and
for
that
cause
the
people
of
God
were
expressely
forbidden
to
harken
vnto
Dreamers
of
dreames
,
Deut.
13.
3.
And
the
Lord
himselfe
by
the
Prophet
Ieremie
,
taxeth
the
false
Prophets
,
who
broached
false
doctrine
in
his
name
by
this
deuillish
meanes
,
saying
,
I
haue
dreamed
,
I
haue
dreamed
,
Ier.
23.
25.
Yet
here
it
is
to
be
remembred
,
that
foretelling
of
future
things
by
dreames
,
is
not
simply
to
be
condemned
,
but
onely
in
part
.
For
of
dreames
there
be
three
sorts
,
Diuine
,
Naturall
,
and
Diabolicall
.
Diuine
,
are
▪
those
which
come
from
God
:
Naturall
,
which
proceede
from
a
mans
owne
nature
,
and
arise
from
the
qualitie
and
constitution
of
the
bodie
:
Diabolicall
,
which
are
caused
by
the
suggestion
of
the
deuill
.
Touching
Diuine
dreames
:
that
there
are
,
or
at
least
haue
beene
such
,
it
is
euident
.
For
these
be
the
words
of
God
,
Numb.
12.
6.
If
there
be
a
Prophet
of
the
Lord
among
you
,
I
will
be
knowne
vnto
him
by
a
vision
,
and
will
speake
vnto
him
by
a
dreame
.
And
Iob
saith
,
that
God
speaketh
in
dreames
and
visions
of
the
night
,
when
sleepe
falleth
vpon
men
,
and
they
sleepe
vpon
their
beds
,
Iob.
33.
15.
Now
these
diuine
dreames
were
caused
in
men
,
either
immediately
by
God
himselfe
,
as
the
former
places
shew
;
or
by
meanes
of
some
good
Angel
.
In
this
latter
kind
was
Ioseph
of●en
admonished
in
dreames
what
to
doe
,
by
the
ministerie
of
an
Angel
;
as
Matth.
1.
20.
and
chap.
2.
13.
19.
and
diuining
by
such
dreames
,
is
not
condemned
▪
for
by
them
the
most
worthie
Prophets
of
God
haue
reueiled
Gods
will
in
many
things
to
his
Church
.
Thus
Ioseph
by
dreame
had
notice
giuen
him
of
his
owne
aduancement
,
Gen.
37.
7.
9.
and
by
Pharaohs
dreames
which
were
sent
from
God
,
he
also
foretold
the
state
of
the
kingdome
of
Egypt
,
touching
prouision
for
seauen
years
dearth
,
Gen.
41.
25.
By
the
same
meanes
the
Prophet
Daniel
prophesied
of
the
flourishing
&
fading
of
the
chiefe
Monarchies
of
the
world
,
from
his
time
to
the
comming
of
Christ
,
Dan.
9.
&c.
these
therefore
beeing
one
of
the
extraordinary
means
,
whereby
God
hath
manifested
his
will
vnto
man
in
times
past
,
more
or
lesse
;
diuination
by
them
is
not
to
be
censured
as
vnlawfull
,
but
rather
to
be
honoured
and
esteemed
,
as
the
ordinance
of
God
.
For
the
second
sort
which
be
Naturall
,
arising
either
from
the
thoughts
of
the
mind
,
or
the
affections
of
the
heart
,
or
the
constitution
of
the
bodie
:
as
they
are
ordinarie
in
all
men
,
in
some
more
,
in
some
lesse
:
so
they
vary
according
to
the
diuersitie
of
mens
thoughts
,
affections
,
and
constitutions
:
and
by
them
a
man
may
probably
coniecture
of
sundrie
things
concerning
the
state
and
disposition
,
partly
of
his
bodie
,
and
partly
of
his
minde
.
As
first
he
may
gesse
in
likelihood
,
what
is
his
constitution
,
as
the
learned
in
all
ages
,
doe
constantly
auouch
.
For
when
his
mind
in
dreaming
runnes
vpon
warrs
,
and
contentions
,
fire
,
and
such
like
,
it
argueth
his
complexion
is
cholerick
.
When
he
dreames
of
waters
and
〈◊〉
,
it
betokeneth
abundance
of
phlegme
.
When
his
phantasie
conceiueth
heauie
and
dolefull
things
,
full
of
griefe
,
feare
,
and
horrour
,
it
bewraieth
a
melancholike
constitution
.
When
his
dreames
be
ioyfull
and
pleasant
,
as
of
mirth
,
pastimes
,
and
delightful
newes
,
his
complexion
is
iudged
to
be
sang●i●●
.
●
Againe
,
by
naturall
dreames
a
man
may
gess●ar
the
corruption
of
his
owne
heart●
▪
and
know
to
what
sinnes
he
is
most
naturally
inclined
.
For
looke
what
mon
doe
ordinarily
in
the
day
time
conceiue
and
imagine
in
their
corrupt
hearts
,
of
the
same
,
for
the
most
part
,
they
d●e
corruptly
dreame
in
the
night
.
And
this
is
the
rather
to
be
obserued
,
because
though
the
wicked
man
shut
his
eyes
,
and
stoppe
his
eares
,
and
harden
his
heart
,
and
will
not
take
notice
of
his
enormities
by
the
light
of
the
Law
;
yet
euen
by
his
owne
dreames
in
the
night
,
his
wickednes
shall
be
in
part
discouered
,
and
his
conscience
thereby
conuinced
,
and
he
himselfe
left
in
the
end
inexcusable
before
God
.
Now
albeit
a
man
may
giue
a
probable
coniecture
of
the
premisses
by
natural
drems
;
yet
no
diuination
of
things
to
come
,
whether
publike
or
priuate
,
good
or
bad
,
can
be
made
by
them
,
either
concerning
persons
,
families
,
or
kingdoms
.
Therefore
the
common
obseruations
of
dreames
in
the
world
,
whereby
men
imagine
things
to
come
to
passe
,
&
accordingly
foretel
them
by
those
means
,
are
vaine
and
superstitious
,
and
iustly
so
condemned
in
the
places
before
named
,
Deut.
13.
Ier.
23.
Concerning
the
thirde
kinde
of
dreames
,
which
are
caused
by
the
deuil
;
It
hath
beene
granted
in
all
ages
for
a
truth
,
that
Satan
can
frame
dreames
in
the
brayne
of
man
,
and
by
them
reueale
his
diui●ations
.
And
it
is
plainly
manifested
by
the
continuall
obseruation
of
the
Gentiles
,
before
the
comming
of
Christ
.
For
when
Oracles
,
(
that
is
,
answers
from
the
deuill
)
were
in
force
,
men
that
vsed
to
consult
with
them
,
and
desired
to
be
resolued
in
matters
of
doubt
,
were
to
lay
them
downe
and
sleepe
beside
the
altar
of
Apollo
,
where
they
had
offred
their
gift
,
and
sleeping
they
receiued
in
a
dreame
,
the
answer
for
which
they
came
;
and
this
dreame
was
framed
in
the
braine
of
him
that
slept
,
by
the
deuill
,
and
in
it
the
answer
was
deliuered
by
him
speaking
at
or
in
the
Oracle
.
So
likewise
in
the
Primitiue
Church
,
since
the
comming
of
Christ
,
though
Oracles
then
ceased
,
which
were
the
greatest
and
strongest
delusions
that
euer
Satan
had
:
yet
he
hath
by
dreames
and
visions
wrought
in
the
heads
of
many
men
most
strange
and
curious
concei●s
for
the
raising
vp
of
heresies
,
to
the
great
disturbance
of
the
peace
of
the
Church
.
For
we
read
in
Ecclesiasticall
stori●s
,
that
the
Maniches
had
their
damnable
opinions
first
inspired
into
them
,
and
then
confirmed
by
dreames
.
And
in
this
age
the
first
authors
of
the
sect
of
the
Anabaptists
,
had
their
curious
conceits
of
reuelation
,
partly
in
dreames
,
partly
in
visions
.
Likewise
the
Familie
of
loue
haue
their
reuelations
in
dreames
.
For
he
that
desires
to
become
one
of
that
sect
,
must
ascend
thereunto
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
hath
for
his
confirmation
strong
Illusions
,
both
waking
and
sleeping
in
visions
and
dreames
.
Histories
of
latter
times
,
and
wofull
experience
sheweth
this
to
be
true
,
the
deuill
preuailing
so
strongly
,
that
many
haue
fallen
away
by
this
meanes
,
beeing
corrupted
by
a
doctrin
meerely
carnall
,
howsoeuer
maintained
with
pretense
of
great
holynes
.
Againe
,
as
the
good
Angels
may
cause
diuine
dreames
from
God
,
and
therei●
reuile
vnto
men
his
will
and
pleasure
concerning
things
to
come
:
so
no
doubt
the
euill
spirits
may
cause
in
men
diabolicall
dreames
,
and
therein
reueile
vnto
them
many
strange
things
,
which
they
by
meanes
vnknowne
to
men
,
may
foresee
and
knowe
.
By
all
which
it
is
euident
,
that
there
are
and
may
be
as
well
diabolicall
,
as
diuine
dreames
.
The
conclusion
then
is
this
:
That
as
diuining
by
the
second
sort
is
superstitious
,
hauing
no
ground
from
Gods
word
:
so
fortelling
by
this
third
sort
is
flat
Witchcraft
,
directly
condemned
in
the
places
aforenamed
,
where
men
are
forbidden
to
prophesie
by
them
,
or
to
regard
them
.
Yet
forasmuch
as
dreames
be
of
sundrie
kinds
,
as
hath
beene
said
,
it
shall
not
be
amisse
to
set
downe
some
notes
of
difference
betweene
them
,
whereby
they
may
be
knowne
and
distinguished
each
from
other
.
Which
point
indeede
hath
long
agone
beene
handled
in
the
Primitiue
Church
,
but
hardly
determined
.
For
the
learned
of
that
age
haue
auouched
it
a
very
hard
matter
,
considering
that
the
deuill
in
these
,
as
well
as
in
other
things
,
can
transforme
himselfe
into
an
Angel
of
light
.
But
howsoeuer
the
case
be
hard
,
and
the
deuil
politicke
,
yet
by
light
of
direction
from
the
word
of
God
,
there
may
some
true
differences
be
set
downe
betweene
them
;
as
namely
these
.
First
of
all
;
diuine
dreames
haue
alwaies
had
their
preeminence
aboue
others
,
that
generally
they
haue
concerned
the
weightiest
matters
in
the
world
;
as
the
comming
and
exhibiting
of
the
Messias
,
the
changes
and
alterations
of
Kingdomes
,
the
reueiling
of
Antichrist
,
&
the
state
of
the
Church
of
God
.
And
this
may
plainly
appeare
by
those
which
Ioseph
expounded
vnto
Pharaoh
,
and
Daniel
vnto
the
Kings
of
Babel
and
Persia.
But
in
the
other
sort
it
is
otherwise
.
For
if
there
be
any
thing
represented
more
then
ordinarie
in
those
that
be
naturall
,
it
proceedeth
meerely
from
fancie
and
imagination
.
And
as
for
diabolical
,
they
are
not
of
so
waightie
matters
,
nor
so
hard
to
foretell
.
For
though
the
deuill
haue
great
power
and
skill
,
yet
it
is
aboue
his
reach
to
determine
of
such
things
as
these
are
,
or
to
foretell
them
without
helpe
from
God
.
Secondly
,
diuine
dreames
be
alwaies
either
plaine
and
manifest
,
or
if
they
be
obscure
,
yet
they
haue
a
most
euident
interpretation
annexed
vnto
them
.
Of
the
plainer
sort
,
were
the
dreames
of
Ioseph
the
husband
of
Marie
.
Matth.
1.
Of
the
other
sort
were
Pharaohs
,
very
darke
and
hidden
,
but
God
raised
vp
Ioseph
to
giue
them
an
casie
interpretation
vpon
the
instant
.
Gen.
41.
Nebuchadne●sars
dreames
were
full
of
obscuritie
,
and
many
matters
were
contained
in
them
,
so
as
his
spirit
was
troubled
,
and
he
forgat
them
;
but
God
stirred
vp
Daniel
and
reuealed
to
him
the
secret
,
so
as
he
remembred
it
to
the
King
,
and
declared
the
true
meaning
thereof
,
Dan.
2.
1.
28.
36.
Lastly
,
Daniels
dreames
of
the
foure
beasts
,
&c.
were
of
like
difficultie
,
but
the
Angel
Gabriel
was
presently
sent
to
make
him
vnderstand
them
,
Dan.
8.
16.
Now
those
that
are
caused
by
the
Deuill
,
as
they
be
obscure
and
intricate
,
so
the
interpretation
of
them
is
ambiguous
and
vncertaine
,
because
he
himselfe
cannot
infallably
determine
how
things
shall
come
to
passe
,
and
thereupon
is
constrained
to
giue
doubtfull
answers
by
dreames
.
And
such
were
not
onely
the
auncient
Oracles
among
the
heathen
,
where
he
gaue
the
resolution
,
but
the
moderne
Prophecies
giuen
by
him
to
some
of
his
instruments
in
later
time
.
Thirdly
,
the
dreame
that
comes
from
God
,
is
alwaies
agreeable
to
his
reuealed
will
,
and
representeth
nothing
contrarie
to
the
same
,
in
whole
or
in
part
:
whereas
those
that
proceed
from
nature
,
doe
sauour
of
nature
,
and
bee
agreeable
to
mans
corruption
,
which
is
repugnant
vnto
Gods
will
.
And
those
that
are
suggested
by
Satan
,
are
of
the
same
nature
;
the
generall
scope
whereof
is
to
crosse
the
will
of
God
,
and
to
withdrawe
the
heart
from
obedience
therevnto
.
Fourthly
,
diuine
dreames
〈◊〉
a●
this
ende
,
to
further
religion
and
ple●●e
,
and
to
maintaine
true
doctrine
:
but
the
deuill
,
an
enemie
to
God
,
worketh
in
his
dreames
the
subuersion
of
true
religion
,
&
the
worship
of
God
,
that
in
the
roome
thereof
he
may
set
vp
Idolatrie
and
superstition
.
For
so
much
we
learne
,
Deut.
13.
where
the
false
Prophet
brings
his
dreame
,
and
vtters
it
,
yea
and
confirmeth
it
by
a
wonder
;
but
marke
his
ende
:
It
was
to
draw
men
to
Apostacie
:
Let
vs
(
saith
he
)
goe
after
other
Gods
;
which
thou
hast
not
knowne
,
and
let
vs
serue
them
,
vers.
2.
Answerable
to
which
,
was
the
practise
of
the
false
Prophets
afterwardes
,
who
caused
the
people
to
erre
●y
their
lies
and
flatteries
.
Ierem.
23.
32.
To
conclude
this
point
,
it
must
be
here
remembred
,
that
howsoeuer
there
●re
and
haue
beene
distinct
sorts
of
dreams
,
yet
those
which
are
from
God
,
were
onely
in
ordinarie
vse
in
the
old
Testament
,
and
in
the
Church
of
the
New
,
are
ceased
,
and
take
not
place
ordinarily
.
Whereas
therefore
men
in
their
sleepes
haue
dreames
,
they
must
take
them
commonly
to
be
naturall
,
&
withall
know
that
they
may
be
diabolicall
,
or
mixt
partly
of
the
one
kind
,
partly
of
the
other
.
And
howsoeuer
there
may
be
some
vse
of
the
naturall
,
as
hath
beene
said
,
yet
commonly
they
are
not
to
be
regarded
.
And
for
the
other
which
are
from
Satan
,
or
mixt
,
they
are
not
to
be
receiued
,
beleeued
,
or
made
meanes
whereby
to
foretell
things
to
come
,
least
by
this
vse
of
them
,
we
grow
into
familiaritie
with
the
deuill
,
and
before
God
be
guilty
of
the
sin
of
Witchcraft
.
§
5.
The
fift
and
last
kind
of
Diuination
by
true
meanes
,
is
by
Lots
,
when
men
take
vpon
them
to
search
out
fortune
(
as
they
vse
to
speake
)
that
is
,
good
or
bad
successe
in
any
busines
,
by
casting
of
Lots
,
whether
it
be
by
casting
a
die
,
or
opening
of
booke
,
or
any
such
casuall
meanes
.
I
mention
this
the
rather
,
because
among
the
ignorant
and
superstitious
sort
,
such
practises
are
common
&
in
great
account
:
the
Lot
is
an
ordinance
of
God
,
appointed
for
speciall
ends
and
purposes
,
but
when
it
is
thus
applyed
,
it
ceaseth
to
be
lawfull
,
because
it
is
abused
to
other
ends
then
God
by
his
word
&
ordinance
hath
allowed
.
That
we
may
the
better
knowe
the
abuse
of
a
Lot
in
this
kind
,
we
must
remember
there
be
three
sorts
of
Lots
;
the
Ciuill
,
the
Sporting
,
and
the
Diuining
Lot
.
The
ciuill
vse
of
Lots
,
is
,
when
they
be
vsed
for
the
ending
of
controuersies
:
the
diuiding
of
lands
and
heritages
:
the
disposition
of
offices
amongst
many
that
are
equally
fit
,
the
trying
of
the
right
in
doubtfull
things
,
or
lastly
the
discouerie
of
a
malefactor
hid
amongst
many
suspected
.
By
this
vse
of
the
Lot
,
was
Saul
chosen
to
be
king
ouer
Israel
,
1.
Sam.
10.
21.
the
skape-goate
separated
from
that
which
was
to
be
sacrificed
,
Leuit.
16.
8.
the
land
of
Canaan
diuided
among
the
children
of
Israel
,
Iosh.
14.
2.
&c.
the
trespasse
of
Achan
found
out
,
Iosh.
7.
15.
and
Matthias
chosen
to
be
one
of
the
twelue
,
Act.
1.
26.
and
of
this
Lot
Salomon
saith
,
Pro.
18.
18.
The
Lot
causeth
contentions
to
cease
,
and
maketh
partitions
among
the
mightie
.
Hereupon
the
ciuill
vse
of
Lots
hath
his
warrant
in
Gods
word
,
so
it
be
lawfully
vsed
in
case
of
necessitie
,
with
i●uocation
of
the
name
of
God
,
and
with
expectation
of
the
euent
from
God
,
by
whose
hand
&
immeadiate
prouidence
it
is
disposed
.
For
the
Lot
(
saith
Salomon
)
is
cast
into
the
lap
,
but
the
whole
disposition
thereof
is
from
the
Lord
,
Pro.
16.
33.
The
Sporting
Lot
is
that
which
is
commonly
vsed
for
some
vaine
and
vnnecessary
ende
;
as
to
set
vp
banck-rupts
,
or
such
like
.
This
hath
no
warrant
in
the
word
of
God
whereupon
men
should
vse
it
,
and
therefore
is
no
better
then
an
abuse
of
Gods
ordinance
,
to
speake
no
more
of
it
.
Now
the
diuining
Lot
performed
by
the
opening
of
a
booke
,
or
the
casting
of
a
die
,
or
such
like
,
thereby
to
declare
good
or
bad
successe
,
cannot
be
done
without
confederacie
with
Satan
either
explicite
,
or
implicite
.
For
the
plaine
cast
of
a
die
,
or
the
opening
of
a
booke
without
beleeuing
,
can
doe
nothing
for
discouering
of
future
contingents
.
And
what
is
there
in
the
nature
of
these
actions
to
produce
such
effects
?
or
where
,
or
when
did
God
giue
this
vertue
to
them
,
certainely
to
determine
of
things
hidden
from
man
,
and
knowne
onely
to
himselfe
?
Diuination
therefore
by
them
is
to
be
holden
as
a
practise
,
not
onely
sauouring
of
superstition
,
but
proceeding
from
the
arte
of
Witchraft
and
Sorcetie
.
And
thus
much
of
Diuination
by
meanes
of
the
creatures
;
and
the
seueral
kinds
thereof
.
Sect.
III.
The
second
kind
of
Diuination
,
is
by
counterfeit
,
and
forged
meanes
,
which
are
none
of
the
creatures
of
God
:
whereof
one
kind
onely
is
mentioned
in
Scripture
,
viz.
when
Satan
is
consulted
with
in
the
shape
of
a
dead
man
.
This
is
commonly
called
Neeromaneie
,
or
the
blacke
arte
,
because
the
Deuill
being
sought
vnto
by
Witches
,
appeares
vnto
them
in
the
likenes
of
a
dead
bodie
.
And
it
is
expressely
forbidden
,
Deuter.
18.
11.
yea
condemned
by
the
Prophet
Esai
,
8.
19
,
20.
who
saith
in
plaine
tearmes
,
that
Gods
people
ought
not
to
goe
from
the
liuing
to
the
dead
,
but
to
the
Law
and
to
the
testimonie
.
A
memorable
example
hereof
is
recorded
in
1.
Sam.
28.
the
obseruation
whereof
,
will
discouer
vnto
vs
the
chiefe
:
points
of
Necromancie
.
There
Saul
about
to
encounter
the
Philisti●s
,
beeing
forsaken
of
God
,
who
refused
to
answer
him
,
either
by
dreames
,
or
by
Vrim
;
or
by
the
Prophets
,
inquired
for
one
that
had
a
familiar
spirit
:
and
hearing
of
the
Pythonesse
at
Endor
,
went
vnto
her
by
night
,
and
caused
her
to
raise
vp
Samuel
,
to
tell
him
of
the
issue
of
the
warre
.
Now
the
Witch
at
his
request
raised
vp
the
Deuill
,
with
whome
shee
was
confederate
,
in
Samuels
likenesse
;
who
gaue
him
answer
concerning
his
owne
ouerthrowe
,
and
the
death
of
his
sonnes
.
Which
example
declareth
plainely
,
that
there
is
a
kind
of
diuination
,
whereby
Witches
and
Sorcerers
reueale
strange
things
,
by
means
of
the
deuill
appearing
vnto
them
in
the
shapes
or
shadowes
of
the
dead
.
Touching
the
truth
of
this
example
,
two
Questions
may
be
mooued
.
The
first
is
,
Whether
that
which
appeared
,
was
true
Samuel
or
not
?
Some
say
it
was
Samuel
indeede
:
others
(
who
hold
that
there
are
no
Witches
)
denie
that
it
was
either
Samuell
,
or
the
deuill
;
and
affirme
it
to
be
some
other
counterfeit
comming
in
Samuels
attire
to
deceiue
Saul
:
both
which
opinious
are
false
and
here
to
be
confuted
.
And
first
,
that
their
opinion
which
say
that
true
Samuel
appeared
vnto
Saul
,
is
a
flat
vntruth
,
I
prooue
by
these
reasons
.
I.
Before
this
time
,
God
had
withdrawne
his
spirit
from
Saul
,
as
himselfe
confesseth
,
and
denied
to
answer
him
any
more
by
ordinarie
meanes
,
in
such
sort
as
before
he
had
done
.
Hereupon
I
gather
,
that
it
is
was
not
probable
,
that
God
would
now
vouchsafe
him
the
fauour
to
suffer
Samuel
to
come
vnto
him
extraordinarily
,
and
tell
him
what
should
be
the
end
of
his
warre
with
the
Philistins
:
and
to
this
purpose
it
is
affirmed
twise
in
that
chapter
,
that
God
had
taken
his
good
spirit
from
Saul
.
II.
The
soules
of
the
faithfull
departed
,
are
in
the
hands
of
God
,
and
doe
rest
in
glorie
with
himselfe
,
and
their
bodies
are
in
the
earth
,
and
there
rest
in
peace
.
So
saith
the
voice
from
heauen
,
Reuel.
14.
13.
Blessed
are
the
dead
that
die
in
the
Lord
:
for
they
rest
from
their
labours
,
and
their
works
,
that
is
the
reward
of
their
workes
,
follow
them
immediatly
,
or
at
the
heeles
,
as
the
word
signifieth
.
Now
suppose
the
deuill
had
power
ouer
Samuels
bodie
,
yet
to
make
true
Samuel
,
he
must
haue
his
soule
also
.
But
it
is
not
in
the
power
of
the
deuill
,
to
bring
againe
the
soules
that
are
in
heauen
vnto
their
bodies
,
and
so
to
cause
them
to
appeare
vnto
men
vpon
earth
,
and
to
speake
vnto
them
.
The
Deuills
kingdome
is
in
hell
,
and
in
the
hearts
of
wicked
men
on
earth
;
yea
whiles
the
children
of
God
are
in
this
world
,
he
vsurpeth
some
authoritie
ouer
them
,
by
meanes
of
their
owne
corruption
:
But
heauen
is
the
kingdome
of
God
and
his
Saints
,
where
Satan
hath
nothing
to
doe
,
considering
that
there
is
no
flesh
or
corruption
,
to
make
him
entrance
or
yeeld
him
intertainement
.
Neither
can
it
be
prooued
by
Scripture
,
that
the
deuill
can
disturbe
either
the
bodies
or
soules
of
them
that
die
in
the
Lord
:
and
therefore
the
Witch
with
all
her
power
and
skill
,
could
not
bring
Samuels
rotten
bodie
(
for
so
no
doubt
it
was
now
)
and
soule
together
.
III.
This
shape
which
appeared
suffered
Saul
to
adore
and
worshippe
it
,
where
is
the
true
Samuel
would
neuer
haue
receiued
adoration
from
Saul
the
king
,
though
it
had
beene
in
ciuill
manner
onely
.
Whome
then
did
Saul
adore
?
Answ.
The
Deuill
himselfe
,
who
beeing
an
enemie
to
the
glorie
of
God
,
was
content
to
take
to
himselfe
that
honour
,
which
a
King
in
dutie
is
to
performe
to
God
himselfe
.
IV.
If
it
had
beene
true
Samuel
,
he
would
certainly
haue
reproued
Saul
for
seeking
helpe
at
Witches
,
contrarie
to
Gods
commandement
,
&
that
doctrine
which
he
had
taught
him
from
God
in
his
life
time
.
But
this
counterfeit
reproued
him
not
,
and
therefore
it
is
not
like
to
be
the
true
Prophet
of
God
,
but
Satan
himselfe
,
framing
by
his
art
and
skill
the
person
and
shape
of
Samuel
.
But
it
is
alleadged
to
the
contrarie
,
that
Samuel
a●ter
his
sleepe
,
prophesied
of
the
death
of
Saul
,
Ecclesiastic.
46.
v.
20.
A●ter
his
sleepe
also
he
told
of
the
Kings
death
,
&c.
Answ.
That
booke
penned
by
Iesus
the
sonne
of
Sirach
is
a
very
worthie
description
of
Christian
Ethicks
,
contaming
more
excellent
precepts
for
manners
,
then
all
the
writings
of
heathen
Philosophers
,
or
other
men
.
But
yet
it
is
not
Scripture
,
neither
did
the
Church
euer
hold
and
receiue
it
as
C●●onicall
:
yea
,
the
author
himselfe
●●sinuateth
so
much
in
the
beginning
thereof
:
for
in
the
preface
he
disableth
himselfe
to
interpret
hard
things
,
and
after
a
sort
craues
pardon
for
his
weaknesse
,
which
is
not
the
manner
of
the
men
of
God
,
that
were
pen-men
of
Scripture
.
For
they
were
so
guided
by
gods
spirit
in
their
proceedings
,
that
nothing
could
be
hard
vnto
them
.
This
priuiledge
no
ordinarie
man
hath
assurance
of
:
and
therefore
this
author
writing
vpon
his
owne
priuate
motion
,
was
subiect
to
error
,
and
no
doubt
this
speach
of
his
,
beeing
contrarie
to
that
which
is
recorded
in
the
Canonicall
Scriptures
,
is
a
flat
vntruth
.
Secondly
,
it
is
obiected
,
that
the
Scripture
calleth
him
Samuel
,
that
appeared
vnto
Saul
.
Ans.
The
scripture
doth
often
speake
of
things
,
not
as
they
are
in
themselues
,
but
as
they
seeme
to
vs
.
So
it
is
affirmed
,
Gen.
1.
16.
that
God
made
two
great
lights
,
the
Sunne
and
Moone
:
whereas
the
moone
is
lesser
then
many
starres
,
yet
because
in
regard
of
her
nearenesse
to
the
earth
,
shee
seemeth
to
vs
greater
then
the
rest
,
therefore
shee
is
called
a
great
light
.
In
like
manner
Idols
in
the
Scripture
are
called
Gods
,
not
that
they
are
so
indeed
,
(
for
an
Idoll
is
nothing
,
1.
Cor.
8.
4.
)
but
because
some
men
doe
so
conceiue
of
them
in
their
mindes
.
In
a
word
;
the
Scripture
oftentimes
doth
abase
it selfe
to
our
conceit
,
speaking
of
things
not
according
as
they
are
,
but
after
the
manner
of
men
;
and
so
in
this
place
calleth
counterfeit
Samuel
,
by
the
name
of
the
true
Samuel
,
because
it
seemed
so
vnto
Saul
.
The
third
obiection
:
That
bodie
which
appeared
,
prophecied
of
things
that
came
to
passe
the
day
after
,
as
the
death
of
Saul
,
and
of
his
sonnes
;
which
indeede
so
fel
out
,
and
at
the
same
time
,
therefore
was
like
to
be
Samuel
.
Answ.
There
is
nothing
there
said
or
done
,
which
the
deuill
might
not
doe
.
For
when
the
Lord
vseth
the
deuill
as
his
instrument
to
bring
some
things
to
passe
,
he
doth
before
hand
reueile
the
same
vnto
him
:
and
looke
what
particulars
the
deuill
learneth
from
God
,
those
he
can
foretell
.
Now
the
truth
is
,
Satan
was
appointed
by
God
to
worke
Sauls
ouerthrowe
,
and
it
was
made
knowne
vnto
him
when
the
thing
should
be
done
;
by
which
meanes
,
and
by
none
other
,
the
deuill
was
enabled
to
Foretell
the
death
of
Saul
.
Where
(
by
the
way
)
obserue
,
that
in
this
case
the
deuill
can
reueale
things
to
come
certenly
,
to
wit
,
if
he
be
appointed
Gods
immediate
instrument
for
the
execution
of
them
,
or
knowes
them
by
light
of
former
prophecies
in
Scripture
.
Fourthly
,
dead
men
doe
often
appeare
and
walke
after
they
are
buried
.
Ans.
It
is
indeede
the
opinion
of
the
Church
of
Rome
,
and
of
many
ignorant
persons
among
vs
,
but
the
truth
is
otherwise
.
Dead
men
doe
neither
walke
,
nor
appeare
in
bodie
or
soule
after
death
:
for
all
that
die
,
are
either
Righteous
,
or
wicked
:
The
soules
of
the
Righteous
goe
straight
to
heauen
,
and
the
soules
of
the
wicked
to
hell
,
and
their
remaine
till
the
last
iudgement
:
and
therefore
of
the
iust
it
is
said
,
that
they
are
blessed
when
they
die
,
because
they
rest
from
their
labours
,
Apoc.
14.
13.
But
how
doe
they
rest
,
if
after
they
be
dead
they
wander
vp
and
downe
in
the
earth
?
If
it
be
said
,
that
Moses
and
Elias
appeared
when
Christ
was
transsigured
in
the
mount
;
and
that
Lazarus
rose
again
,
and
at
Christs
resurrection
many
dead
bodies
rose
againe
and
appeared
.
I
answer
;
there
were
two
times
when
God
suffered
the
dead
to
be
raised
vp
againe
;
either
at
the
planting
of
his
Church
,
or
at
the
restoring
and
establishing
of
it
,
when
it
was
rased
to
the
foundation
.
Thus
at
the
restoring
of
religion
in
Elias
and
Elishaes
times
,
the
sonne
of
the
Shunamitish
woman
,
2.
King
.
4.
34.
and
the
widowes
sonne
at
Sarephta
,
1.
King
.
17.
21.
were
raised
.
Againe
,
when
God
would
restore
his
Church
,
which
was
fallen
to
Idolatrie
about
the
death
of
Elisha
,
he
caused
the
like
miracle
to
be
wrought
in
the
reuiuing
of
a
dead
man
by
the
touching
of
Elishaes
dead
carkeise
in
the
graue
,
thereby
to
assure
the
people
of
their
deliuerance
,
and
to
cause
them
to
embrace
the
doctrine
of
the
Prophet
after
his
death
,
which
in
his
life
they
had
contemned
.
In
like
manner
at
the
establishing
of
the
Gospel
in
the
new
Testament
,
it
pleased
Christ
to
raise
vp
Moses
and
Elias
,
and
to
make
them
knowne
to
his
Disciples
by
extraordinarie
reuelation
,
that
they
might
beleeue
that
the
doctrine
which
hee
preached
was
not
newe
,
but
the
same
in
substance
with
that
which
was
recorded
in
the
Law
and
the
Prophets
,
both
which
were
represented
by
Moses
and
Elias
.
So
also
he
wrought
the
miracle
vpon
Lazarus
,
the
widowes
sonne
,
and
lairus
daughter
,
thereby
to
sliewe
the
power
of
his
Godhead
,
the
truth
of
his
calling
,
the
testimonie
of
his
Doctrine
:
lastly
,
to
make
knowne
the
power
of
his
resurrection
,
he
caused
some
to
rise
and
appeare
to
others
,
when
he
himselfe
rose
againe
.
But
out
of
these
two
times
we
haue
neither
warrant
nor
example
,
that
God
suffered
the
dead
to
be
raised
vp
.
Wherefore
those
instances
will
not
any
way
confirme
Samuels
appearing
,
which
indeed
was
not
true
,
but
counterfeite
and
forged
by
the
Deuill
himselfe
.
Now
for
the
second
Opinion
,
of
those
which
denie
that
there
be
any
Witches
,
and
thereupon
hold
that
this
was
a
meere
cosenage
of
the
Witch
,
suborning
some
man
or
woman
to
counterfeit
the
forme
,
attire
,
and
voice
of
Samuel
,
thereby
to
delude
Saul
,
that
also
is
vntrue
.
For
he
that
spake
foretolde
the
ruine
of
Saul
,
of
his
sonnes
,
and
of
his
armie
,
yea
the
time
also
wherein
this
was
to
come
to
passe
:
whereas
in
likelihood
no
man
or
woman
in
all
Israel
,
could
haue
foretold
such
things
before
hand
of
themselues
.
It
was
not
then
any
cosenage
,
as
is
affirmed
,
but
a
thing
effected
by
the
deuill
,
framing
to
himselfe
a
bodie
in
the
likenesse
of
Samuel
,
wherein
he
spake
.
If
therefore
it
be
manifest
,
that
by
counterfeit
apparitions
of
the
dead
Witches
and
Sorcerers
can
foretell
things
to
come
:
hence
sundrie
points
of
Witchcraft
may
be
obserued
.
First
,
that
there
is
a
league
between
the
Witch
and
the
deuill
.
For
this
was
the
cause
which
mooued
Saul
to
seeke
to
Witches
,
because
neither
he
himselfe
,
nor
any
of
his
seruants
could
raise
vp
Satan
in
Samuels
likenesse
,
as
the
Witch
of
Endor
did
.
But
Saul
beeing
a
King
,
might
haue
commanded
helpe
from
all
the
wise
and
learned
men
in
Israel
,
for
the
effecting
of
such
a
matter
:
why
then
would
he
rather
seeke
to
a
silly
woman
,
then
to
them
?
The
reason
was
,
because
shee
had
made
a
compact
with
the
deuil
,
for
the
vsing
of
his
helpe
at
her
demaund
,
by
vertue
whereof
he
was
as
readie
to
answer
,
as
she
to
call
him
;
whereas
Saul
and
the
learned
Iewes
,
hauing
made
no
such
league
,
neither
he
by
his
power
,
nor
they
by
their
skill
,
could
haue
performed
such
a
worke
.
Secondly
,
the
deuill
will
be
readie
at
the
call
and
command
of
Witches
and
Sorcerers
,
when
they
are
intending
any
mischiefe
.
For
here
the
Witch
of
Endor
no
sooner
spake
,
but
he
appeared
,
and
therefore
the
text
giues
her
a
name
that
signifieth
one
hauing
rule
and
command
ouer
Pytho
,
that
is
,
the
familiar
spirit
:
yet
when
he
is
commanded
,
he
yeelds
not
vpon
constraint
,
but
voluntarily
,
because
he
builds
vpon
his
owne
greater
aduantage
,
the
gaining
of
the
soule
of
the
Witch
.
Where
by
the
way
,
let
it
be
obserued
,
what
a
pretious
thing
the
soule
of
man
is
;
the
purchasing
wherof
,
can
make
the
proud
spirit
of
Satan
so
farre
to
abase
it self
,
as
to
be
at
the
command
of
a
silly
woman
.
Againe
,
what
an
inueterate
malice
Satan
beareth
to
man
,
which
for
the
gaining
of
a
soule
,
will
doe
that
which
is
so
contrarie
to
his
nature
.
It
may
teach
man
,
what
to
esteeme
of
his
soule
,
and
not
to
sell
it
for
so
base
a
price
.
Thirdly
,
by
this
,
the
great
power
of
the
Deuill
in
the
behalfe
of
the
Sorcerer
,
is
made
manifest
.
For
he
was
presently
at
hand
to
counterfeit
Samuel
,
and
did
it
so
liuely
and
cunningly
,
as
well
in
forme
of
bodie
,
as
in
attire
and
voice
,
that
Saul
thought
verily
it
was
the
Prophet
:
which
may
be
a
caueat
vnto
vs
,
not
easily
to
giue
credit
to
any
such
apparitions
.
For
though
they
seeme
neuer
so
true
and
euident
,
yet
such
is
the
power
and
skill
of
the
deuill
,
that
he
can
quite
deceiue
vs
,
as
he
did
Saul
in
this
place
.