A Discourse of Witchcraft, chapter 3: Of the kinds of Witchcraft, and first of Divination (part 1 of 4)

CHAP. III.

Of the kinds of Witchcraft, and first of Divination.

WItchcraft is of tvvo sorts; Divining, or Working. For the whole nature of this art, consisteth either in matter of Diuination and coniecture, or in matter of practise. And in both these it is to be remembred, that nothing can be effected, vnlesse the partie haue made a league with the Deuill, expresse or secret, or at the least, a prepa[…]ation thereunto, by a false and erroneous opinion of the meanes.

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 cōming 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 cōtained, 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, Alexander wages warre with Darius, and inuades Asia, and hauing conquered him, translated the Empire from Persia to Greece, according as the Oracle had said. Now if question bee made, how the deuill knewe the euent of this warre, and consequently made it knowne to Alexander? The answer is, by the helpe of a prophecie in the Old testament; for this thing was particularly set downe before hand by the Prophet Daniel, Dan. 11. 3. where he saith; 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, saying, 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 vvere) in a circle, that if a man should but ordinarily obserue the course of things, either in the vveather, or in the bodies of men, or othervvise, he might easily foretell before hand vvhat 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. Novv if men vvhich be but of short continuance, and of a shallovv reach in comparison, are able to doe such things, hovv much more easily may the Deuill, hauing so great a measure of knovvledge and experience, and beeing of so long continuance, hauing also marked the course of all estates, be able to foretell many things vvhich are to come to passe? specially considering vvhat 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 incōmunicable 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 diuinatiō, 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 vnthem 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 cōceale 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 slying 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.