IT is Prophesied in the New Testa­ment, that next before Christs ap­pearance to cal the Jewes, of whom, with the fulnesse of the Gentiles, to set up his glorious Kingdome on Earth, there should be just such times, as these present evil times now are, 1 Tim. 4.1. Now the Spirit speaketh expresly, that in the later times, some shall depart from the faith, giving heed to seducing spirits, and doctrines of Devils, &c. 2 Tim. 3.1. This know, that in the last dayes perilous times shall come, for men shall be lovers of themselves, covetous, boasters. 2 Pet. 2.1. But there shall be false teachers among you, who privily shall bring in damnable heresies, e­ven denying the Lord that bought them, &c. 2 Pet. 3.3. There shall come in the last dayes, scof­fers, walking after their owne lusts, and saying, Where is the promise of his comming, &c. Jude v. 14. And Enoch the seventh from Adam, pro­phesied of these; that is, of these and such as these. What are they? Vers. 4. &c. Such as creep in [Page 2]unawares, ungodly men, turning the grace of our God into wantonnesse, or laciviousnesse, &c. Jude v. 17, 18. Remember the words which were spoken BEFORE of the Apostles, of our Lord Jesus Christ, how that they told you, that there should be mockers in the last time, who should walke af­ter their own ungodly lusts. These be they, who separate themselves, sensuall, not having the Spirit.

If one Apostle had once sayd these things, all the World might not, without great sin, either contradict, or not beleeve. But in the mouths of two or three witnesses, every word is established, in the judgements of all rational men. We have here three Apostles testifying of the truth in hand, and each of them twice apeece: Some testifying it to the Gentiles, others to the Jews, another to both, and all. And from them all, we have both the Position and the Exposition; yea, and as Chronologers doe Astronomically, by E­clipses, Plenilunes, Novilunes, Epacts, &c. so these The logically several wayes, set markes upon times, whereby they may be known to be the last times, in the sense before expressed. So that we cannot but be compelled in our understan­dings, to acknowledge that when the evils we speak of are extant, the sayd last times are existent.

When Paul had sayd, in that 1 Tim. 4.1. [Page 3] [...], in the later times, such and such evils should be; yea, and not content with that expression, speaks more punctually, in 2 Tim. 3.1. [...], in the LAST DAYES shal be such and such evils, as pride, selfe-love, &c. about twenty in all, to Vers. 10. he pre­sently exhorts Timothy to stand sound, while seducers grow worse and worse; Vers. 11. to the end of the Chapter; charging him, Chap. 4. v. 1. before the Lord Jesus Christ, and by his appea­rance and Kingdome, to Preach the Word, and to be instant in season and out of season; Name­ly, to the end that he may Preach and establish men whiles they wil heare. For, saith he, in v. 3. The time will come that men will not endure sound Doctrine, &c. And shall be turned unto fa­bles: So that Saint Paul sets a mark upon these times of evil, that he saith shal come in the last dayes; that they doe precede next before the appearance of Christ to set up his Kingdome. So that the entyre Systeme of this whole point of the evils that shal be in the last dayes, mention­ed both before and after the mention of the ap­pearance of Christ, to set up his Kingdome, can intend nothing more, then that these last evil dayes the Apostle speaks of, doe forerunn next before the appearance of Christ, for the erect­ing of that Kingdome. As if Paul should say, in the last dayes shal be these and these evils, [Page 4]just afore Christs appearance; and upon that, I charge thee, &c. Where an emphasis is put upon his having a Kingdome at his appearance (if we read but as in the English.) For the Apostle doth, as it were, adjure Timothy upon this Book, chargeth him upon this, as a singular in­terest, that Christ at his appearance shal have a Kingdome: Not onely that spirituall Kingly power which hee hath alwayes had with his Church, but he shal have a Kingdome at his appearance, in which he shal exercise a judica­ture over the bodies of men, as 'tis also expresse in this Verse. How, we shal touch by and by. But the Greek hath a farr lowder emphasis. For it is [...], that is, THAT SAME appearance of him, and THAT SAME Kingdome of him, or of his. As that his appearance at this time, this Text speaks of, is not meerly spirituall, but visible; so propor­tionably, that his Kingdome at that time is not onely spirituall but visible. And further the Greek tels us that Christ hath that Kingdome, [...], AFTER, or ACCORDING to his appearance: Yea, the copulative AND puts it into that order; namely, first his ap­pearance, and THEN his Kingdome. His ap­pearance, at least, is first in order of nature, be­fore his Kingdome, if not in time. Til the Jews be called, none of this Kingdome is set up, as is [Page 5]the general vote of all the Bible (cleared larg­ly in another Treatise.) And how they shal be for the generality called at once, as (to use the Prophets words, Isa. 66.8.) a Nation borne at once, without the visible appearance of Christ to them (which they daily expect, oft throw­ing open their windows to behold) let them devise that are contrary to us in opinion, for I cannot. The Scriptures tel me twise, Zech. 12. 10, 11. Revel. 1.7. (which places cannot be meant of Christs comming in the flesh, or to the ultimate day of the general Judgement, as hath been largely demonstrated else where) I say, they tel me that the Jewes shal be called by the visible appearance of Christ. Zecharie speaks of the Jewes Families mourning a part, and of pouring out of the spirit upon them, which can­not be imagined at the ultimate day of Judge­ment. And John in the Revelations quotes the same place, carrying it on as a Prophesie of a future time, when Christ long since had been incarnate, and ascended. And beyond all con­tradiction with meditational men, this Text of Paul to Timothy is cleare for the appearance of Christ to be the preparation and Primitie of his Kingdome: At the beginning of which Kingdome, tis sayd here, He shall judge the quick and the dead (as our English hath it.) It can be no danger to keep close to the Original. I [Page 6]charge thee, saith Paul to Timothy, before the Lord Jesus Christ, [...], &c. Who will in future judge quick and dead after his appearance. His appea­rance must precede (as to make himselfe known to Jewes and Gentiles to be King, &c.) then after that he sets up his Kingdome at the begin­ning whereof he shal judge (tis not sayd [...], THE quick, and THE dead, as comprising all mankinde that ever was, but) quick and dead indefinitely, meaning indeed, according to the Analogie of other Scriptures, that at the begin­ning of the sayd Kingdome he shal judge SOME of the quick and dead: that is, He shal destroy the quick obstinate wicked, especially that re­late to the Antichristian party, Revel. 19. two last. And he shall raise all the dead Saints, Re­vel. 11.15, 16, 17, 18. (weigh the place) And Revel. 20.4, 5. &c. In the former is mentioned Christs Kingdome, at that resurrection; and the anger of Nations; and rescuing the Earth from the destroyers thereof: and the opening of the Temple, and the Arke seen; which I cannot by any safe interpretation make to suit with the ul­timate day of the general Judgement. In the later, namely, Revel. 20.4, 5. &c. to the end of the Chapter, the six times mention of a thousand years, the mention of loosing of Satan after that; the following of the resurrection of [Page 7]the wicked after that; the mention of the Saints reigning mean while with Christ a thousand years (who reignes not after the general Judgement, but layes downe all, 1 Cor. 15.24.) with infi­nite more that hath beene discussed on this place, and the other of Revel. 11.15. make me confident, that nothing but the Corporall resurrection, and glorious reigning of the Saints on earth for a long time, can rationally be un­derstood in those places. Thus you see how Paul having Prophesied what evils shal be in the last days, shews us clearly what is that which is the period of them, and the beginning of bet­ter times: Namely, Christs appearance and his Kingdome: So that the evils that we are to speake of, according to these Texts of Saint Paul, doe precede, and go next before Christs next appearance.

So likewise Saint Peter, having foretold the evils of the last dayes, doth likewise set a con­spicuous marke upon the times, to signifie hee meanes the same times as Paul did; Namely, those that foregoe next before Christs appearance and Kingdome, 2 Pet. 3.2, 3, 4. That yee may be mindfull of the words which were spoken be­fore by the HOLY PROPHETS (that is, saith Marlorat, the words which the Prophets spake concerning false Prophets, which Peter had re­peated, 2, Epist. Chap. 2. Vers. 1. and of the last [Page 8]times) Knowing this, FIRST, that there shall come in the last dayes scoffers, saying, Where is the promise of his COMMING? For since the Fathers fell asleepe all things continue as they were from the creation: As if they should say, We see nothing of Christs appearances, but outward providences, or spiritual Ordinances, But of Christs visible appearance at his COM­MING, we see no signe or symptome: But saith Peter, Verse 8. to the Saints, Be yee not igno­rant of this one thing, that one day with the Lord is a thousand years: and a thousand years as one day: As if he should say (in that hee makes this repetition, according to the judgement, not onely of all the most learned Hebrews, but also of most learned Mede) that Christs com­ming wil be sudden to these Scoffers, as if it were but a day or two hence; every thousand years, and parts of a thousand years shal be but in proportion to a day, and so much of a day: The seven thousand years of the World, is but as the seventh day of its age, when at farthest (if our account of years from the creation be so short as we make it, of which we have cause to doubt) shal be the Sabbatisme of rest on Earth, as Paul must needs meane, Heb. 4. (de­monstrated largely in our Treatise of the thou­sand years) And that day a thousand yeares of refreshment to the people of God: And it must [Page 9]be, saith Peter, Verse 12, 13. at his comming, that for their refreshment they must have, in­joy, and be in, New Heavens, and a new Earth, wherein (though not afore) shall dwell all righteousnesse: And these new Heavens and new EARTH must be such as he hath promised; which promise is, Isa, 65.17. to the end of the Chapter; wherein this state of the new Hea­vens and new Earth is so explained, as cannot (not onely in my judgement, but the judge­ment of most learned Mede) be understood of supernatural glory in the highest Heavens. Thus also we see Peter marks out unto us, that the evill times, and the evils of the times hee speaks of, doe in his sense antecede, and usher in, the next appearance, or COMMING of Christ to set up his Kingdome on Earth.

One word of Judes marks upon the times of evil, he speaks of, and then we shal lanch forth into the deepe, and Sea of the evils of those times: One marke is, Vers. 14. Enoch the SE­VENTH from Adam, prophesied of these (or, such as these) saying, Behold the Lord commeth with ten thousands of his Saints: Enoch evi­dently, according to the computation of Moses, Gen. 5. and of Luke, Chap. 3. was the seventh from Adam, thus; Adam, Seth, Enos, Cainan, Mahaleel, Jared, Enoch: that is, Exclusively, making Adam onely the beginning of the All, [Page 10]of mankinde, Enoch was the seventh Father that came out of Adams loynes; which is according to the minde of the Text: The seventh FROM Adam; that is, The seventh of the Fathers that were FROM Adam.

Between Adam and Enoch were but six Fa­thers. So between Adam and the Age of which Enoch Prophesied, that the Lord should come with ten thousands of his Saints to judge, are at most but six Ages, six thousand yeares; and then the state of things in the seventh, Eòdem recidit, the second Adam Christ, restores the World to the perfection of the first Adam, but with more stability.

The emphasis of the seventh from Adam must of necessity signifie some such thing, and not meerly signifie the antiquity of the quota­tion. For if that had been all, the Apostle men­tioning the story of Sodom, and as an example of judgement by fire, might also have quoted Lot, but doth not; of a certainty therefore the seventh from Adam hath some notable thing in it; as all sevenths in the Old Testament have. And the constant tenor of the Jewes in all ages, ‘is; and hath been, that towards the end of the six thousandth yeare of the World, great will the change be:’ And our Text tels us that ac­cording as Enoch was a seventh, so in a propor­tion to that, the Lord should come to judge, [Page 11]now after the Apostles times, in the last dayes of the World. Immediatly afore which, shall be mockers, walking after their own ungodly lusts; spoken long afore, by the Apostles of Jesus Christ, as our Apostle Jude tels us, Vers. 17, 18. which is a second marke of those evil times he speaks of, to be the forerunners of the very last times before Christs appearance. For if the Apostles foretel these things long afore, then they are the last times, when these things shal come to passe.

THIS wil appeare by an exact weighing the agreement that is between our times, and the general expressions of our three Apostles, of the last dayes. Jude saith, Vers. 18. Men should walke after their owne lusts. Peter saith, 2 Epist. Chap. 3. Vers. 3. the selfe same words. And in Epist. 2. Chap. 2. Vers. 1. There shall be false Teachers, that shall bring in damnable heresies. Paul saith, 2 Tim. 3.1. They shal be [Page 12] perilous times: And in 1 Epist. Chap. 4. Vers. 1. Men shall depart from the faith. The summ of all, is, That men shal depart from their Princi­ples; they shal depart in opinion and practise, from their once received Principles of truth, and mor all enlightened consciences. Just as tis sayd of the foolish Virgins, Matth. 25. they had no Oyle in their Vessels, to maintaine their Lamps of former profession. Principia essendi, Princi­ples of the being of Godlinesse, they never had; namely, True sanctifying grace: for that could never have gone out, or been utterly lost. But Principia cognoscendi, Principles of knowledge, what as Christians they ought to think and doe, namely, The knowledge of the Word, to some conviction on the conscience, that they had. Now from these Principles, immediately afore Christs comming, they were departed: And so tis now, in these our dayes. Men once called Professors, are turned topsy turve (as wee Proverbially say) from what they were, both in opinion and practice. They are most perilous times, a­bove all times afore them, for wicked opinions and practises. The wickedest times afore, as the Jewes in the worst of times, held the Old Testa­ment; and the Papists, both Old and New, though with many false glosses; but these times with open mouth cast away all the Scriptures, the ground of all divine truth: And what doe [Page 13]they walke after or according to then? Even after their owne lusts: both corporall lusts, name­ly those Principles that please the flesh; and also intellectual lusts, and mentall wantonnesses, phantasies of their owne spirits. What ever pleasant dreames they dreame, or new devises they imagine to sooth up themselves, and put a­way all true feare of God, and the thoughts of judgement to come, of locall Hell and Heaven, and the immortality of the soule; such dreames and imaginations, I say, as these that put away all fundamental truths, and the thoughts of them, are their Principles of truth: And like Principles, like conclusions. Upon such premises must needs follow damnable heresies. That the ‘Creature cannot sin, because God acts in him: That the Creature hath done nothing that he should torment himselfe by denying himselfe any contentment: That all things are com­mon, and to be enjoyed in common.’ And thus they depart from the Faith: As in that 1 Tim. 4.1. of the evil times the Apostle speaks of, he saith, Some shall depart from the Faith. Est fides quâm, & fides qua: There is either the Faith which we beleeve, that is, the object and ground of Faith, namely, the Doctrine of Faith, the holy Scriptures; or the Faith with which we beleeve, namely, the quality of Faith. The parallel of our times to this, is, that there is in [Page 14]this Nation, such an apostasie of Men and Wo­men, called formerly Professors, from the Faith as I never heard or read of in any Ecclesiastical Story, of any Nation. ‘We have them that deny the Scriptures, and with those blasphe­mous reproaches cast upon them, and with such audacious equalizing, yea preferring of their owne dreames above them;’ as it wil be safer to be silent touching the particulars, then to carry the sound of them to your eares: And if they depart from the object of Faith, the Do­ctrine of the Word of God; they must neces­sitatedly depart from the quality of so much Faith as may be in an Apostate before his fal­ing away: As, from a fundament all Faith, to wit, That there is a God; and from an historical Faith, whereby hee once did beleeve that the Scriptures were the truth of God, and so be­comes worse then the Devill, James 2. And worse then the generality of Heathens. * For the Devill cannot be an Atheist, but his sinne is properly the sin against the holy Ghost, maliciously to hate and persecute that truth of which he is fully convinced. And the generality of Hea­thens could not be Atheists, because of the Common Law of nature, Rom. 2.15. whoever of them (as generally they all did) set up any thing to be their God, did withal acknowledge some Oracle, secret conference, or tradition, &c. [Page 15]whereby they knew the minde of that God. And lastly, these Apostates are worse then the Jewes or Papists whom they pretend to detest; for they both in all their Heresies and Errors in opinion and practice, stil in the maine keep to those Scriptures they first imbraced. Nor is it a sufficient excuse for them to pretend they have all things dictated to them by the spirit, because we are commanded to try the spirits by the Do­ctrine of the Scriptures, 1 John 4.1. And if this place of Scripture is not of weight with these Anti-scripturians, let them heare reason. How were they two both ledd by the good Spirit, when at the same time the one of them preteu­ded ‘to Preach by the Spirit strange high Hy­perphysicall transcendencies, and the other in the auditory at the same time breakes out into lowd expressions of sublime spirituall rap­tures, pretended to be upon the parties spirit, to the occasioning of the Preacher to hold his peace a while, til by and by he cryes out to the other, Be silent O flesh.’ Sure the spirit of God is not contrary to it selfe, nor the au­thor of confusion: And if there be a lying spirit, as wel as a spirit of truth, how shal we know to distinguish the good from the lyer, but by the old good way ever since there was a writ­ten Word on Earth; namely, by the written Word, Isa. 20.8.

SSould seeme that in the last times there shal be seducing Spirits, and their Doctrines, as wel as the Spirit of truth and his Doctrines: And as Satan is called a lying spirit, so hee is sayd to be a lying spirit in the mouth of Ahabs foure hundred false Prophets, for one Michaia that spake by the spirit of truth; so that mens spirits are also sayd to be lying spirits; or spirits or error, 1 John 4.1. prompted, no doubt; also by Satan. The Parallell of these times to our times in this suits thus: Men, yea nominal Pro­fessors: First, are Levellers, which was the De­vils Doctrine to Adam. Secondly, Familists, say­ing that men are Deified, and God is the Crea­ture, which also was in effect the Devils Do­ctrine. Thirdly, are much given to heed and be­leeve Diabolicall Magick and Divinations (un­der the notion of lawfull Mathematicks, and laudable Art) to tel, and foretel things which God doth not, and nature cannot declare, or [Page 17]Predict. I speake not against proper lawful Art, which I am ingaged to honour; but against such practises as are above Art, and belong to Diabolical assistances; whereby, many in these dayes are at last decoyed into the Circle of the Devils power of prevailing suggestions, and be­witched Obsession, if not also most probably, by what I could tel you, unto possession. In Revel. 12. Vers. 10, 11, 12. in the type of the last times afore Christs appearance, tis sayd, Now is the Kingdome of our God, and the power of his Christ; and the Saints overcome by the blood of the Lamb. But immediately afore shal be a Woe to the Inhabitants of the Earth, for the Devill is come downe unto you: I say, immediately A­FORE; because tis sayd, first, That the Devill and Satan were cast out: And then it followes, Now is salvation and the Kingdome of our God, and his Christ. Secondly, tis sayd, The Devil is come downe, having great wrath, because hee knoweth he hath but a short time. * And Master ‘ Perkins shewes in his Booke of Witchcraft, that a man that doth confidently beleeve, that upon such Figures, Circles, and the like Dia­bolical traditions, he shal be told such and such things, not knowing any divine, or na­tural reason WHEREFORE it should be so, may be in an implicit Covenant with the De­vil..’ It is not enough for a right knowledge by [Page 18]Art, to know, That it shal be so; but to know justly why, and wherefore it shall be so. The knowledge of wherefore promiseth Art. But the knowledge of onely THAT it shal be so, may be suspected of farr worse. And doubtlesse some good men in these times, whose returne to the truth, witnesse their goodnesse (of which we have but rare examples) have been really be­witched; being forced with an irresistable strange power, to say and doe those absurd, yea and wicked words and things, as I am loath to mention, though I am certaine of them. By their owne confession we may apparantly ga­ther the Devil was in it, because of their blas­phemies, and withal strong temptations to un­cleannesse, though the Lord graciously kept them from yeelding to them. These things we have partly from their Books, and partly from their confessions. To confirme this of the Devils bewitching in a sort, with strange delusions, some good people by parling with Satan at first (as Eve did) when he begins to present his cozen­ing phantasmes, heare a true and strange Story of Luther; ‘who being at prayer, on that the Papists cal Good-Friday, the Devil represents on the Wal, over against the fixing of his eyes in his devotion, a most exact pourtracture of a Crucifix, limbing forth to the life, Christ hanging naked on the Crosse, with his five [Page 19]passion wounds, and drops of blood pendent, and as distilling from their Orifices: Luther at first astonished hereat, quickly recovering his spirits, did not (as now it would by many, as I perceive by their narrative of what sights they have seen) take it for a revelation, but zealously like a prudent sound Saint, burst out into words to this effect, Avant, I defie thee, thou cursed Devill; I know no picture of Christ but his Word and Sacraments. At which words Satan having lost his designe, withdrew his painted Cloth, I meane his represented phan­tasie-fopperies. Upon this, a good Woman a while after in Germanie, having a strange Vision (as She imagined) and therein as She conceived, a revelation, diverse godly Mini­sters, and among them Luther, were sent for; when they came, the Woman endeavoured to shew them a strange representation upon the Wal, which Shee (as Shee sayd) saw, but they could not. Luther importunes the Woman to bid defiance to it, and to spit upon the place, in token of her abhorrence; which at last, after much importunity, Shee did: Whereupon Shee cryed out, O now it is turn­ed into a Serpent, or great Snake; O now saith Shee, it creeps up upon my arme to my shoulder; O now, saith Shee, it bites me by the eare and some drops of blood fell; but [Page 20]whether Luther saw the blood, Luthers Sto­ry doth not expresly tell me.’ After which the Woman was quieted. I leave the Reader to make application; whom I could tel other cer­taine relations of apparitions, as was imagined of fire on the Wal, whiles a most godly Mini­ster was praying, to comfort another Minister, that at that time conceived somthing did stroke downe the Bedd-clothes upon him as he was in his Bedd. All which artifices the Devil wil use in these last times, to see if he can draw away people from the sure Word of God, to other phantastical revelations. Which Word, Peter saith in Epist. 2. Chap. 1. Vers. 19. is more sure to us, then a voyce from Heaven. Compare Gal. I. v. 8. The Devil in the last times wil use extreame di­ligence with all his devices, 2 Cor. 2.11. Trans­forming himselfe into an Angell of light, and making HIS MINISTERS so to doe, 2 Cor. 11. that he himselfe, and they may BEWITCH men from the truth, Gal. 3.1.

So that as there are seducing spirits of Devils, so of Men, 1 John 4.1. of which next, that we may take in all that this expression of 1 Tim. 4. 1. may comprehend. Men-seducing-spirits are such as pretend much of the spirit, either of Prophesie, or of holy illumination in knowledge (both of them in that 1 John 4.1. & 3.) but by their lips and lives it appeares, they are car­ryed [Page 21]to their opinions, or practises with a lying spirit: So in that 1 John 4. And that parallel place of our other Apostle under consideration, Viz. Jude, Vers. 19. Sensuall, not having the spi­rit: that is, They make boasts of having the spirit, but indeed are quite contrary to having the spirit, for they are sensuall: They are so in their notions, and so in their actions; they are not spiritualized, but are carnal. So most sadly in these dayes: The Seekers pretend the spirit, but lay aside those Ordinances that are appointed by the spirit, and wherein is heard the voice of the spirit, both from God to us, and in us to God. The Shakers pretend the spirit, but act in a fleshly manner of quivering, interrupting one another, whiles both pretend to be moved by the spirit. The Familists pre­tend the spirit, yet refuse a Christ come in the flesh, who was most full of the spirit, and is the communicator of the spirit. The Ranters pretend the spirit, yet curse, and sweare, and Whore, most fleshlily.

THat I may a little warne this present Age of having to doe with the Devil, and his Agents in wayes of Divinations, Inchantments, and other Diabolical operations, afore they are aware; let me take this opportunity of our matter and method, leading me hereunto from this Text of 1 Tim. 4.1. Seducing spirits, and Doctrines of Devils,

First, To observe from Acts 19.19. that those that act by the Devils assistance, doe pretend Art, yea, and Book-Art too, as wel as laudable Mathematicians doe for their commendable Arts.

Secondly, That the Devil, being a spirit of exceeding knowledge (for hee lost onely his goodnesse) He understanding better then men the Prophesies of the Old Testament, the secrets of nature, what nature may be heightened un­to in being, or operation, and the dependence of actions, both naturally and morally, oft times doth hitt right in Predictions. As hee by his [Page 23]Oracle foretold Great Alexander of things, as of Victories, &c. change of Empires, &c. by knowledge he had stollen out of the Prophesie of Daniel 11.3. And so by his skil in mens na­tural complexions, and passions, and to varnish incentive objects; observing what causes natu­ral or moral doe usually produce such effects, He, and by his helpe, his Wizards, or Diviners foretel somtimes very right, what wil befal such and such men.

Then againe, by his exceeding power and agi­lity, he can either change the visive humour of the eye, or the condition of the ayre; or he can trouble the inward phansie, making it to take no­tice of the phantasmes he presents, or stirr up melancholy, or the like humours, or patch up a body of the Elements, he acting in it as the soule thereof, or can act in the mouth of a Beast, by all which he hath made miserable men thinke and say, they are Prophets, Christ, God (even as Nebuchadnezzar by a deep melancholy, and Satan let loose upon him by Gods permission, thought himselfe, and so acted for many yeares, as a Beast.) And made an appearance of Samuel, and spake in the Serpent. Much more can hee doe in man by suggestion, obsession, and pos­session.

Thirdly, the Devil being most malicious against God, doth in every thing he can, oppose God: [Page 24]And therefore he also being a King or Prince, namely, of darknesse, and God of the World, wil have his Oracle, invent his words and lawes of the Art of Divination, &c. which he commu­nicates to his Subjects, especially to his trusty tryed ones, to put them in execution, to draw others to sin. And therefore the Apostle cals all superstitious worship, Observations, actings, and communion with them, Diabolicall, 1 Cor. 10.20, 21. The Gentiles sacrifices are sacrificed to the Devill: And I would not (saith the A­postle to the Corinthians there) that yee should have fellowship with Devils; yee cannot drink of the Cup of the Lord, and the Cup of Devils: yee cannot be partakers of the Lords Table, and of the Table of Devils.

Fourthly, In the last times, a little afore the comming of Christ, 2 Thes. 2.1, 8, 9, 10, 11, 12. The principal wicked Agents of Satan shal come with the WORKINGS OF SATAN, with all power, and SIGNES, and LYING WON­DERS; and with all DECEIVE ABLENESSE of unrighteousnesse in them that perish, because they received not the love of the truth. And for this cause God shal send them strong DE LUSIONS that they shall beleeve a LYE; that they all might be damned, who beleeve not the truth, but had PLEASURE in unrighteousnesse.

Fifthly, The ground of Divination, or Sorcery, [Page 25]Inchantment, Witchcraft, &c. is a COVENANT. As God makes a Covenant with his people, seal­ing it with Sacramental seales; by faith where­in, they can doe gracious acts, above, and con­trary to flesh and blood; as to defie Satan, con­quer sin, repel a temptation, and suffer great things patiently for the Name of Christ: Many Heroick instances whereof, and of other things, we have in the eleventh Chapter of the Epistle to the Hebrews; and the ten Persecutions, and the Marian dayes; so the Devil, in derision of godlinesse, and malice to God, and to draw away soules from entering into Covenant with God, makes a Covenant with wicked men, and seales it with many visible signes, figures, &c. by confidence wherein, they are helped by him (God permitting) to doe strange things. For which the Scripture is evident, Deut. 18.10. Moses having named Diviners, Observers of times (or as some render it, Astrologers) En­chanters, and Witches, in the 11. Verse he names Charmers as the ground worke of all before, and the ayde of them that follow, Viz. To consult with a familiar Spirit, and Wizardly to know, and Necromantically to enquire of the dead. And with such dependence to that which followes doth the Syriack render it: And hee names Charmers with this Notation [...] Jun­gens junctionem, as Arias Montanus translates [Page 26]it word for word: that is, Joyning into conjun­ction or agreement; yea, and of society. For all that know but a little Hebrew can tei that [...] signifies to be sociated, associated, conjoyned; u­sed of Ephraims joyning with Idols, Hos. 4.17. That is, Reverencing, and trusting in Idols; as Inchanters, Diviners, Charmers, &c. doe in the Devil, as a part or appendix of their Covenant: yea, it signifies to be coupled, or to agree, or make an agreement with one. And Schindler saith, [...] signifies an Inchanter, or one, Qui consor­tium habet cum Daemonibus, that hath a share with Devils, or a partnership with Devils. In­deed these Diviners, &c. are they of whom that Isa. 28.15. is most properly, and in a speciall manner true, They have made a Covenant with Hell and Death. Other evill men doe metaphori­cally, by way of presumption, and security in sinning: But these properly, and by a kinde of paction. So much is intimated in Psalm. 58.5 They are like the deafe Adder, that stoppeth her eare, which will not heare the voice of Char­mers, the voice of a learned conjoyner of societies, or skilful maker of Compacts: So the Hebrew ex­actly word for word ( [...]) Tis true, this is but a Simile or Comparison; but in such is supposed as granted, an evident truth in the particulars whence the similitude is form­ed; else it had not been a familiar and plaine [Page 27]way of Preaching, so much used by Christ. So here tis taken for granted, that there are Char­mers, and that Charmers are skilled in making Compacts. Not with Beasts that were a ridi­culous imagination; but with those that can helpe them in their Art, who onely are the De­vils; and so they come to have power to Charm, Inchant, and doe strange things, beyond the strength or sphere of meer Art, or natural ver­tue. Which Covenant-making with the Devil, doth something more appeare by the Devils of­fer, fully on his part, which he made to Christ, Matth. 4. That hee would give Christ all the Kingdomes, if he would fall downe and worship him: and for that end, formed somehow, be­fore Christs senses, a kinde of representation of all the glory of the World: Which is sufficient to shew how ready the Devil is to make a Co­venant with men, and upon what tearmes, and what by permission he can doe; and what op­portunities he takes to make such offers; name­ly, when men are in the greatest distresse (as Christ now had fasted forty dayes and forty nights) in which he hopes, men having no help from God, and growing into desperate discon­tent, his offers may be accepted. For surely if he would offer this to Christ, who fully would and did refuse them, how much more to wicked men whose lives shew that their hearts are badd [Page 28]enough to close with his offers. And we have experience to rivet this fast and firme, from the confessions of Sorcerers, Diviners, Witches, &c. ‘of very many Ages, who have acknowledged that by vertue of a Covenant with the Devill, they effected what they did.’ Which to be truly spoken by them, common reason must needs evince, seeing the Witch of Endor, and the like poore, ignorant, weak, and silly, and sinful men, and women, have no true and right skill, nor divine gift, nor power over nature, &c. above other men, to act their feats; which other men out of Covenant with the Devil cannot act, of what indowments soever. Which is the more confirmed, because this I am most sure of, that whiles some of these Diabolical Artists have been at their feats, some worthy godly man in the company, secretly groaning earnest prayer to God, that those delusions of the people might not be permitted, they have swet with endea­vours to act their wonders, but in vaine, being unable to bring to passe; crying out, that some body in the company did hinder them, Certaine it is, that some wicked men have a special intima­cy, interest, &c. with the Devill: Else why should the Apostle intimate Idolaters have; that sacrificing to the Devil, they have special Com­munion, fellowship, and partnership with the Devil. Weigh that 1 Cor. 10.20, 21. wel; and they [Page 29]that can, the Greek also (for I cannot stand to dilate on all things intending all brevity) and consider all the circumstances of that Text, and you wil finde that Idolaters are in a great agree­ment with the Devil; and if they, much more Inchanters, if such men be not both. For Ido­latrous worship, and ceremonies, are the seales of a Diabolical Covenant; and amongst Idola­ters, are most Inchanters, Wiches, &c. as in Ita­ly, &c. and formerly in England in the Popish times; even as the Heathenish Idolaters had commonly a great interest in the Devil, to give them answers, predictions, and counsel, as is a­bundantly to be seen in the Roman Histories; and to appeare to them, and doe strange things for them that give to him Heathenish idolatrous or Diabolicall worshipp (the Apostle makes them all one, 1 Cor. 10.20.) as appeares in the Devils proceedings with the Indians and their Powwowes in New England, and elsewhere. And yet further: If these Diviners, Inchanters, &c. were not in some Covenant with the Devil, why doth the Scriptures mention them under the notion of THEM THAT HAVE, AND DEALE WITH FAMILIAR SPIRITS, Le­vit. 19. v. 31. Levit. 20.6. Deuter. 18.11. 1. Sam. 28.3, 7, 9. 2 Kings 21.6. and Chap. 23. Vers. 24. 1 Chron. 10.13. 2 Chron. 33.6. Isa. 8.19. Isa. 29.3, 4. Surely this notation of a [Page 30] Familiar Spirit, and to HAVE a Familiar spi­rit, must of necessity import formally or equi­valently, some Covenant or Compact, as the knot and league of this Familiarity. Heare learned Antiquity. Aben-Ezra, a learned Jew, whom Buxtorffe, and Doctor Willet, and Schindler, follow, and enlarge, [...] say they (the word for a Familiar spirit, or one having a Familiar spirit, used in all those Scriptures but now quo­ted) ‘signifies one, who in giving answers by diabolicall Arts, enticeth men away from God. Also the word signifieth a Bottle. Hence accor­ding to the composition of both significations, persons having familiar spirits were so called, [...] because from the belly as swollen and blowne up, the Oracular answer proceeded. And for that they were called of the Greekes, [...] that is, Such as spake out from the belly. Vocula quadam (saith Tertullian) ab eorum pudendis excitabatur. And they were called [...], Pythones, by the Greeks and Latines ( forsan, [...]) for the same cause. The uncleane spirit making his seat in an uncleane place. And [...] Haoboth, in Levit. 19.31. is taken for Bagnale oboth, the Masters of Familiar spirits: As the Witch at Endor is called Bagnaleth obh, the Dame, or Mistresse of a Familar Spirit. As the Fami­liar spirits are wont to call them Dames, or [Page 31] Mistresses. And the Hebrew Doctors doe fur­ther declare the league of familiarity that is between the familiar spirits and them that have them, saying, [...] one having a Familiar spirit, is hee [...] &c. Qui ex juncturis aut axillis loquitur vel demonem facit ascendere, seu evo­cat. Who from Conjoynings, or from between the meetings of the bodily members, &c. speak­eth, or cals up a Spirit, &c.’ Take it any way, it can import no lesse then a Covenant between man and the Devil, as those that have searched, or heard the confessions of Witches, wil easily yeeld. The word [...] in the Talmud for a ‘ Familiar, is the name of the Divil giving an­swers, whom some WORSHIP, or of the WORSHIP of the Devil that gives answers.’ Which import also a Diabolical compact. For this worship is, saith Schindler, a sort of Idola­try. And such Idolatrous worship, and ceremo­nies, saith Master Perkins, are the seales in part of some Diabolical Covenants.

6. The advantages and opportunities Satan takes to bring men to this, to enter into Cove­nant with him (for that is his Art, to improve his devices, upon men taken at an advantage, 2 Cor. 2.11.) I say, the opportune advantages, are chiefly two; one when a man is very high, another when he is very low. First, when high. [Page 32]High with pride, and selfe-admiration, affecting novelties, and wonders. This was the Devils fall; and therefore out of much experience, he knowes this to be a fit time to draw away o­thers. By the rule of proportions, If wicked men doe great wickednesses, when swollen with great pride, selfe-admiration, and affectation of novel wonders: As Theudas did, when boasted him­selfe to be some body, &c. Acts 5.36. And others did, when durst speake great swelling words, having mens persons in admiration, &c. Jude, Vers. 16. Then wicked men may doe greater wickednesses, as to compact with the Devil, to be able to be more wicked, when more swollen with greater pride, and selfe-admiration, &c. Wee have a plaine Text for it, Acts 8.9. There was a certaine man called Simon, which before time in the same City used SORCERY and bewitch­ed the people of Samaria, GIVING OUT that himselfe was some GREAT ONE; to whom they all GAVE HEED, &c. Saying, THIS MAN IS THE GREAT POVVER OF GOD. In which Text, without my enlarging, the me­ditational Reader may easily see that to be true that I have asserted. What will not men of in­finite prowd spirits doe that they may be admir­ed? Simon Magus, as it follows in this eighth of Acts (that is, Simon the Magician) first gave himselfe to the Devil, that he might be admired. [Page 33]But when the Apostles by their most divine, and more wonderfull Doctrine, and Miracles, drew away his admirers to the Faith, then Si­mon Magus pretended also to beleeve, and also would be baptized; but stil having an eye to the Apostolicall new wonders, admiring them, and (as it follows) hoping to attaine to that power. For seeing by the Apostolicall imposition of hands the holy Ghost was communicated to men, he offer­ed Money for that power of communicating the holy Ghost to them on whom he should lay his hands. An evident Character how men first bewitched, in a spiritual sense, with swelling pride and self-admiration, wil become any thing to advance themselves.

They wil pretend to be on Gods side, and they wil be really on the Devils side, by Compact. This pride and selfe-admiration, and wonder-seeking in Simon, made it evident to Peter that he was yet in the gaull of bitternesse, and bond of iniquity: We see in these dayes, that men wil pretend to be Preachers, and wil in publike deliver most blasphemous, and impious things, that please the flesh, and promote beastial licen­tiousnesse, to the end that they may be followed and admired of the multitude, which generally (saith Christ) goe the broad way. To mee tis cleere by laying all good informations together, that Men and Women come to their height of [Page 34]impieties in this method of pride: First, they thinke that a low thing, to waite on Ordinances, which all doe: They must be above the gene­rality of men. Secondly, Next they must pre­tend they have revelations, and can of them­selves understand strange things (as one of them sayd shee was as wise as Solomon.) Third­ly, They are strangely bewitched, and carri­ed by the Devill to say and doe any thing that may please the flesh, and promote their ad­miration. They can prophesie future things and ‘not misse, as they pretend. They can goe naked, use Women in common, and blaspheme, and drink an health to the Devil (I am sure I speake the truth) and yet doe not (as they say) sinne in all this.’ Yea, tis a consuming of all flesh, as their phrase is; that is, to de­bauch and disgrace all that men (as they say) put righteousness in, as fleshly. And then fourth­ly, What is next to all this, but if not in compact with the Devil already, they are in the ready way, For some of them doe strange things. But let me add this caution, that Satan sometimes doth Compact, and concurr with, and assist men and Women to operate Diabolically under a fi­ner garbe, of seeming Art, civiller carriage, and words that sound of Religion; as by experi­ence hath been known of several. Of this more after. The second opportune advantage is lownes [Page 35]of condition: When Men through crosses, wrongs, vexations, wants, &c. are in deep dis­content; so that they say in their hearts, what would not they doe, that they might be reveng­ed on such and such. At such times as these the Devil by voyce onely, or by some shape also ap­proacheth neer to them, offering them ayde; es­pecially upon his conditions. The Devil also since his fal into his low misery, knoweth, and that by experience, that this also is a faire op­portunity to draw men into Compact; as dis­content makes him desperately malicious to doe any wickednesse, let God be offended never so much. By the same proportion that Saul in his discontent would consult with the Devil by the Witch of Endor, though before he had put a­way those that had familiar spirits, and the Wi­zards out of the Land; by the same reason, men are drawne into league to be Witches and In­chanters. And truely there is not a little towards a Covenant with the Devil, to goe to Witches with confidence, they can and wil answer to their desires; even * as Faith in God is the maine of godly mens Covenant with God. And if (as Master Capell proves it, in his Book of Temptations) it be a kinde of subjection to the Devil, to be afrayd (because of him) to goe into a dark room about necessary businesse; or to yeeld to turn about the face in prayer, to see if the Devill be behinds, [Page 36]as the phantasie imagined him to be there; there must be much more then a subjection, in confi­dence in the Devil; or Witches wil and power to helpe. This that I have sayd about discontent is verified by confession of Witches. And by much experience tis evident that both advantages and opportunities are most improved by Satan, upon persons most passionate.

Seventhly, The Covenant these men may be in, with the Devil, is twofold, according to the manner of it.

First, Expresse, to this effect (as hath been confessed by many that have so Covenanted) ‘The Witch or Sorcerer on his part binds him­selfe by solemne vow to renounce the true God, and his Word, and his Covenant in baptisme, and his redemption by Christ; and to beleeve in the Devill, and to expect and receive help from the Devill; and in the end of his life to give the Devil his soule or body, or both.’ And to seale this Covenant, he presently gives the Devil, ei­ther his hand-writing, or some dropps of his blood. The Devil on his part promiseth to be at this man or womans command, to appeare in any shape; to advise, to carry him or her any whither, and to doe for them whatsoever they shall desire of him. You may by the way profitably parallel the present times with this; men now denying the true God, saying, the Creature is God, and [Page 37]God is the Creature; and have not gainsayed, when it hath been objected to them, saying, Then you will make the Devill to be God. Denying also the Word of God, blaspheming it: Renouncing likewise all Ordinances, all Baptisme, holy Sup­per, &c. And in their impieties and blasphemies indeavouring to disgrace all goodnesse, they doe interpretatively give themselves to the Devill. And therefore no wonder that some of them can tel, and doe, strange things.

Secondly, A Covenant with the Devil may be onely implicite; when men use superstitious formes of words, or Charmes in way of conju­ring or calling for the Devils help in the distinct strong thoughts and desires of the heart to that end; though vocally there be no words of Co­venant, or plaine bidding the Devil to appeare or doe. Here is on mans part a ful consent and confidence to worke with the Devil; and on the Devils part he answers to their meaning, and so witnesseth the agreement on his part: And mutual consent, though but manifested by signes is a Covenant. As if two dumbe, or deafe per­sons should make signes of their mutual consent to marry. 2. When men use superstitious means, with the same desire and confidence of the De­vils ayde. As an Image of a man in Clay with a Thorne in it, or an Egg-shell in a Paile of wa­ter tossed, with desire and confidence, that so [Page 38]the Devil shal wound such a man, or tosse such a Ship at Sea; or by such and such Circles, Fi­gures, and Anticks, to desire earnestly, and to beleeve confidently that such and such things shal be brought to passe.

These Diabolical Arts, in generall, are, ei­ther operation of strange things, or Declaration of hidden things. 1. Operation of strange things, in speciall, is either Charming, or deluding. Inchanting, or Charming (which specifical­ly is the same) is a working of strange won­ders by a Charme; as to raise Tempests, poyson the Ayre to infection, blasting of Corne, hurt­ing of Men, Women, and Children, killing or mischeiving of Cattle, or other Creatures. As also to allay, or cure the aforesayd Maladies. What Satan can doe, his inchanting-charming-Agents can doe: Or rather they be but the Puppiets, he is the hand that moves and doth all, behind the painted Cloth of Sorcereris, antick gestures and feits. Now by Gods per­mission, Satan ( Job Chap. 1. and Chap. 2.) rai­sed great Tempests of winde that blew downe the House on Jobs Children, caused thunder and lightening, or like fiery Meteors (which as Keckerman, the Christian Philosopher saith, the Devil doth much abuse) that burnt Jobs Sheep and Shepheards. And finally, smote Job him­selfe all over with most noysome Ulcers. The [Page 39] charming of Adders we touched afore, out of Psal. 58. Add Eccles. 10.11. The Serpent will bite, without Inchantment; or if he be not charm­ed. Of men, see Num. 23.23. Balaam saith, Sure­ly there is no inchantment against Jacob. Should seeme that Balaam was an Inchanter; which more appeares because he was hired to curse the Israelites that they might be smitten, and destroy­ed, Numb. 22.6. &c. But onely God hindered him (as he confesseth) otherwise it appeares by the fame that went of him, brought to the eares of Balaak King of Moab, from farr, hee could have done it. Ibid. Numb. 22. And Chap. 23. This Inchanting or Charming as a mischei­vous and sinful thing, is forbidden, Deut. 18.10, 11. There shal not be found among you an In­chanter, Witch, or Charmer (which are all one in Diabolical operations.) Whereby it appeares that neither the thing, nor the meanes are law­full.

1. A Charme, or Spel expresse, is a sentence of words (which in themselves are but a sound for quality, and a measure of so many syllables for quantity, and therefore ineffectual in them­selves) used by the Inchanter or Charmer, as a watch-word to the Devil to help him according to his desire and confidence in him to work won­ders. Sometimes this Charme or Spel is plainer, whimpering and muttering some sound of prai­ses, [Page 40]or prayer (as in proportion to those now, Balaam of old offered Sacrifices, when he tryed to have power to Inchant) but usually imperti­nent and unsutable to that they intend. I saw one that was suspected, and had been examined for a Witch (and looked likely enough, and at a word of hers, a Boy fel downe, and his limbs shrunk up) who as shee went along used good words: In the particular of plaine Charmes, they use also that in John 1.1. In principio e­rat verbum; and formes of naming the Trini­ty, but stil to their owne sinful end. More usu­ally they use and mutter uncoth, and (to us) nonsense formes of words. All which are found in the confessions and Histories of these Artists; and such their use, by them, whatever the words in themselves signifie, Gramatically, must needs be Diabolical. Because they have no such efficacy or use by Gods Ordinance; they effect no such thing, as spoken by those that are not in Compact with the Devill; nor as a naturall A­gent doe they Physically touch, and work upon the Patient. Master Perkins saith, That much of this nature are Amulets, things to hang about the neck against Witchcraft; Popish exorcisms, con­juring Salt, holy water, &c. and a verbal use of the name Jesus, consisting of those letters and syllables in that language, to drive away the De­vil, or Inchantments; so the crossing of the [Page 41]body with ones finger to preserve one from the Devil; the scratching of a Witch to discover, or cure witchcraft. But they are not reall charm­ings or Inchantings in them that use them super­stitiously through simple ignorance, having no Compact expresly or implicitely with the Devil, with desire and confidence to act from him; al­though by these they be in a faire way, as go­ing to Inchanters, is the next doore to Inchan­ting.

A Charme implicit, is when these Diabolical Artists making Characters, Figures, Images, &c. with several postures and gestures, speake onely in their hearts their vehement desires and confidence, that so the evil event shal be, and tis brought to passe. As to make Circles, by ver­tue whereof (as they pretend, but indeed by helpe of the Devil) to doe wonders; or to make the Image of Man or Beast, in Wax, Clay, Dough, or, &c. and to bury it in the ground, or in water, or burne it in the fire, thereby in­tending, desiring, and beleeving, the death of the thing whereof they made the Image; or hiding the Image where it cannot be found, in­tending as aforesaid, the utter losse of the thing represented; or to make impressions on such Images with Pins, Thornes, or the like Instru­ment, in any part of it, intending likewise the torment of the things represented, in the same [Page 42]parts; and accordingly the sayd things are done. This is a Diabolical Art, in which some Witch­es have been taken in the very act; and is an implicit Charme, because the heart mutters o­ver it, his cursed desires. Thus of Charming or Inchantment.

2. Of Deluding, otherwise called Jugling. Delusion is, when the Devill by these Artists makes one beleeve he sees that, which indeed he doth not see. There are three concurrences to sight, The faculty of the eye, the object of the thing, and the ayre, as the medium. Now Sa­tan, a powerful, active, and agil spirit, can adul­terate, corrupt, alter, or sophisticate all these very much. All this is made out fully by lay­ing together, First, that feat of the Witch at Endor. Secondly, Satans shewing Christ at once all the Kingdomes of the World, &c. And thirdly, the word the Apostle useth, Gal. 3.1. to expresse the spiritual bewitching of the Ga­latians. The Devil could not bring up the body of Samuel that holy Prophet, as he could not meddle with Moses body, though he contended with the Angel about it. Jude, Vers. 9. For they that dye in the Lord, doe rest, faith John in the Revelations. And the Devil betrayed himselfe to the godly Readers of that Story, 1 Sam. 28. 19. For, the Devil represents one, in the like­nesse of Samuel, and speaking in the language [Page 43]and godly phrase of Samuel, &c. and yet tels wicked Saul, that Saul should be with him to morrow (in the other World.) We know Saul went not to Samuel in the other World, accor­ding to our information out of Scripture. In like manner it was impossible for Satan to shew to Christs humane eye, all the Kingdomes on the round World, and all their glory in one moment, upon one and the same Mountaine, as he preten­ded, Luke 4.5. Therefore this was but a phan­tasme or fiction of Satans artifice. So Gal. 3.1. Paul in his comparison, to signifie the Galatians spiritual bewitching from the truth, useth the word belonging to the nature of witchcraft, [...] that is, Hath bewitched you by making you to see, that which you doe not see; as to thinke you see that to be truth which is not truth. [...], pur for easier pronunciation, in stead of [...], ( Budeus, &c. So it suits with the word in Hebrew [...] (Alapid) which signifies to change or turne. So it suits more with the Greek [...], to kil with the eyes. So it suits better with our Latine, Viz. Fascino, to bewitch, which (as our Latinists may see) is thence derived. So that lay all these together, and it wil be plaine, that the Witch, Jugler, &c. can delude a mans sight, as if he saw reall strange things, by altering the visive humour of the eye, the course of the ayre, and aspect of [Page 44]the object. This Delusion then, is a Diabolical Art of Jugling and deceiving a mans sight, above the ordinary course of nature in shews of strange wonders done, which really and in natural veri­ty are not done. Active men of great agility of body may doe strange feats, through hoops, &c. And men of great witt and nimblenesse of hand may make beholders admire their Hocus-pocus. And true Artists, by experiments of Opticks, in angled Glasses, by compoundings and dividings, and reflexions, and refractions of light and dark­nesse, make wonderful shewes. And other my­steries of true nature there are, to make an Egg into any fashion, onely by disolving the Shell into softnesse, by Vinegar, &c. or to make an Egg-shel to fly up: As for natural feats of Fire­works you know or see many; but all these are stil within the sphere of nature. And men won­der, because they doe not perceive the true na­tural cause and way of such facts; which true Philosophers and Artists can declare unto them. But the Delusion we speak of, is above any true natural cause, wrought by the help of the De­vil, not of God, or of nature. Instances of De­lusions we have, Exod. 7, 8, and 9. Chapters. Where the Magicians turned Rods into Serpents, Rivers into blood, Waters into Froggs. Which could not be really done by them (but onely they made an appearance of some such things.) [Page 45]First, because the real working of such things is mediate creation (like the making of Adams body of Earth.) Now Creation is so the imme­diate worke of Gods Divine power, that wee justly in our Creed, according to the Scriptures, make it the peculiar distinguishing title of God. Therefore onely those that are assisted extra­ordinarily with the immediate concurrence of God, can doe so. As the Prophet in raising the dead Childe to life; Christ in turning Water in­to Wine; and Moses in doing these, and the Apostles other Miracles. But these men of Ae­gypt are called Magicians, and their Art In­chantment, both which are abhorringly forbid­den every where in the Scriptures; and there­fore they did not act by the power of God. Se­condly, because in token of Gods defiance a­gainst their wicked artifice, Moses Serpent swallowed up theirs, as a sufficient token that Moses wrought by the power of God, which o­vermastered their devices. Thirdly, Because there are such testimonies given to the Miracles done by Moses through the power of God, that they were done really, as are not given to them done by the Magicians; namely, That the Ri­vers turned into blood, stunk, killed the Fish, were so loathsome, that the Aegyptians could not drinke of them. And that the Froggs had really life, so that when by the power of God, they [Page 46]were killed, they putrified, and annoyed all Ae­gypt with the evil favour of their putrifaction. Fourthly, Because the Magicians could not doe lesser things, as to keep off the Boyles inflicted upon all Aegypt, off of themselves; nor could they make the shew of Lice. But which is the fifth reason, they confessed there was the finger of God in that Miracle: And by the same proportion there was the finger of God in the other Miracles, seeing they were greater.

Thus much of Diabolical operation of strange things: Next of the other general; namely, of Declaration of hidden things, either past, present, or future, called Divination. These things the Devil can help his Agents to declare, so farr as God permits, partly by his skill in the Prophe­sies of the Scriptures; as before we gave an in­stance of his telling Alexander future things, out of Dan. 11. partly by his swiftnesse, as a spirit, quickly to be any where; and so the Le­gions of these evil spirits are at all the consulta­tions of state in several Nations and places, Dan. 10.13. Job 1.7. Matth. 4. Luke, Chap. 4 Vers. 5, 6, 7, 8, 9. Partly by his great knowledge above all naturall men, of the Complexions of men, na­ture of Hearbs, Stones, Beasts, and all Crea­tures; as appeares in part, in the Story of pos­sessing the Swine of the Gadarens, and their dis­content that owned them; Partly by his effe­ctual [Page 47]power (God permitting) to make men and things to doe as he doth predict: For hee can (by Divine permission) possesse a man with­in, or obsesse him without; or suggest, present and inspire into his phantasie strange imagina­tions.

THE Devil in this Art of Divination, either maketh the Witch, or Diviner his Instru­ment; or else maketh other things the Diviner, or Witches instruments; the Devil stil concur­ring.

1. The Devil makes the Witch or Diviner his immediate instrument in Divination, when hee immediately informing the Witches and Divi­ners, inableth them to tel many hidden things, he speaking in them or by them. In this respect in part, is the Devill called a Familiar spirit, and the Diviner is called, one that hath a Familiar spirit so frequently in Scripture, as we touched afore; shewing there, that the ground of this familiarity was a Diabolical Covenant; and now we add, that the Devils continuall presence in, [Page 48]or with the Diviner or Witch to assist in Divi­nation is the manner of the familiarity.

In the Diviner, giving answers and predictions, as in Acts 16.16. A certaine Damosell possessed with a spirit of divination met us, which brought her Master much gaine by soothsaying. Sooth is an old English word to signifie truth: as in stead of in good truth, men were wont to say, In good sooth. Marke it, in this Text shee is said to have a spirit of Divination; and it was in her, for he possessed her, and that spirit gave answers thence, for shee brought her Master profit by Soothsay­ing. And Vers. 18. that spirit is commanded, and accordingly is remanded out of her. Where­by its plaine that from within her he gave the an­swers. Of the manner we spake afore, in dis­cussing the name Obh, of one that had a Fami­liar spirit. Weigh well, Isa. 29.4. The Devill is with the Diviners or Witches, when he by his wonderful inspirations, and putting them into strang transes and furies, revealeth hidden things to them; as we have Histories of experiences in this kinde: Which transes of Diviners are farre different from divine heavenly extasies; namely, both, because those deprive the Witches of their reason for that time, mixing a kinde of madnesse and frenzie with their imaginations, Isa. 44.25. Hos. 9.7. these, on the other side, preserve the reason of Saints, and speak distinctly [Page 49]to reason. As also those in Witches may utter some peices of truth, yet doe tend to dispa­rage it, or draw men to doubt of it. But these in the Saints are altogether for manifestation, and confirmation of the truth. We read in the Scriptures, and in Histories, what madd fits the Diviners had, crying out, and clamouring like frenzie men. And though the Devill in them confessed Jesus ( Mark 1.24.) yet with a pre­judice cast upon him that he was of Nazareth, which was in Galilee, Matth. 2.22, 23. which names of Nazareth and Galilee, were both pre­judical to the Jewes receiving Christ; because it was prophesied he should come out of Beth­lehem, which though he did, Matth. 2.1. Yet this the Devill in his possessed would not con­fesse, but proclaimed him to be of Nazareth, and this took with the people generally (espe­cially because he had dwelt there a while be­cause of persecution.) See Matth. 21.10, 11. And when hee came to Jerusalem, all the City was moved, saying, Who is this? And the mul­titude sayd, This is Jesus the Prophet of NAZA­RETH of GALILEE. So Matth. 26.71. They accuse Peter, one saying, This fellow also was with Jesus of NAZARETH. And then another saying, Thou also wast with Jesus of GALILEE. And this made them that were good men that knew not so perfectly his birth at Bethlehem, as [Page 50]his living at Nazareth in Galilee, to wonder at a good Prophets arising out of Nazareth. So good Nathanael, John 1.46. Can any good thing come out of Nazareth. But the unbeleevers up­on this account refuse him; and endeavour to keep Nicodemus off, John 7.52. Search and looke, for out of GALILEE ariseth no Prophet. This is just like those furies that are in the Ran­ters of this present Age, they pretend to Preach and speak some good things; but mix many abo­minable blasphemies, to the dishonour of God and Religion. But divine extasies in good men are wholy for the revelation and confirmation of the truth. See in that of Peter, Acts 10. And that of Paul, 2 Cor. 12. By the first is re­vealed and confirmed the call of the Gentiles: By the second, the call of the Apostle, the knowledge of the excellency of Christ, and the glory of locall Heaven, which are things now doubted of by this present Age.

Thus you see how in Divination, the Devill makes Diviners, or Witches his immediate In­struments, he speaking in them or to them, to informe their Clients.

Next followes, how in Divination, the Devill makes other things the instruments of the Di­viners, or Witches, whereby to make knowne his minde to them for predictions to others, that seek to them for that purpose; and these Instru­ments, [Page 51]with the art of using, are as really the doctrines of Devils (as the Apostle speaks) as any of all that hath been sayd touching Witch­ery, Inchantment, &c. And all as truely the Doctrine of Devils, as Doctrines of Heresie and impiety, if not more immediately of the Devill, then Heresies and Impieties, which are com­pounded partly of the wicked reason and lusts in men, and partly of the Devils suggestions.

These instruments, wayes, and devices, with the artifice of using, and understanding them (of which we are now to speak) are specifically and principally eight.

First, Auspicie; that is, Aves aspicere, to Di­vine, by beholding the flying of Birds.

Secondly, Augurie; that is, Avium garritus, to Divine by the noyse of Birds.

Thirdly, Pullarie, of Pulli, to Divine by Pul­len, or Chickens.

Fourthly, Aruspicie; that is, to Divine Aras inspiciendo, by looking on, and into Sacrifices on the Altars.

Fifthly, Sortilegie sortilegium; that is, Di­vination by lots.

Sixthly, Necromancie; that is, [...], or, [...], a Divining by the dead; that is, ma­king (as is pretended) the dead to rise, and declare that which is desired; which we English men commonly call the Black Art.

Seventhly, Oneiromancie, or Oneirologie; that is, [...], seu [...], a Divining by a judgement given upon dreames.

Eighthly, Astrologie; that is, [...], to Divine by judgement on the effects of Planets, &c. Lawful Astronomie having another name, is the measure, motion, distances, &c. of the Starrs obvious to sight. And because there is a lawfull naturall Meteorologie, from apparant causes; as touching Weather, Tydes of the Sea, &c. therefore for more distinction, the unlawfull Astrologie of secret events from pretended hid­den vertues in the Starrs, and their power upon the arbitrary wils and judgements in men, is cal­led Judiciary Astrologie.

Of these eight we shall speake, both because to these, all other Magical Doctrines of the De­vill may be reduced; as also because most of these, in whole or in part, are in these most e­vill dayes in credit with persons named Profes­sors, or Christians.

OUR first worke must be to heare the voice of the Word of God, what it intimates of, and speakes against these things, as observing the inclinations of men to these, Deut. 18.10. There shall not be among you an Inchanter. The Hebrew is, [...] which by the consent of most, both Jewes and Gentiles, in all the learned an­cient languages, signifies such a one as practiseth the aforesayd Arts. The Chaldee Paraphrase renders it by a word neer the same; namely, [...] which the Translators of the Chaldee render, Qui observat auguria. The Syriack, Augur. The Arabick, Augur. The Samari­tan, Qui auguretur. The Septuagint, [...], one augurating. Hierom in his latine Translation, Qui observet auguria. R. Abraham in his Com­mentary on this place, renders it, There shall [Page 54]not be found in thee, one augurating. The He­brew Doctors say of our word [...] that it ‘signifies one that Divines by food falling out of the mouth; by the falling of ones Staffe out of the hand; by ones Son calling his Father back againe; by a Crow crying towards, or after one; by an Hart, Kidd, Goate, Roe, interrupting a man in his way; by a Serpent on the right hand, or a Fox on the left hand; or by a Weesell, or by Birds, or by Starrs.’

It appears already by that which hath been sayd.

• 1. That men are inclined to the foresayd Diabolical Arts. Evil manners occasion good Laws.
• 2. That as Augurie is sometimes taken precisely for divination by the chattering or noyse of birds, so sometimes by the figure Synechdoche, for many other kindes of Divinations (which we call Soothsayings.)
• 3. That all these are con­demned by the word of God, both in the fore quoted Deut. 18.10.

And also in Levit. 19.26. Ye shall not eat any thing with the blood, neither shall ye use inchantment, nor observe times. The word, ye shall not use inchantment, are in the Ara­bian language, do not Auspicate, or use not Au­spicie, that is (as we explained afore) Divine not by beholding birds, or observing the flying of birds in the Syriack do not augurate by a winged li­ving creature. The Samaritan, is, Neither shall ye augurate: Augurie being properly taken, [Page 55]signifying (as we said afore) Divining by the noise of birds. Hierome also in latine, and the Sep­tuagint in greek render it, ye shall not Augurate. So the Caldee also.

The sinful superstition, and diabolical art used in these three kinds of divination, (that we here put together in this chapter, because of the in­terchangeable intermingling of them in several circumstances and appendices) is in briefe this:

The Augure, or Augurer, or hee that useth Auspicie, sate on some kinde of Tower, the ayre being clear without dark Clouds or raine, with his Lituus, a crooked Staffe in his hand, cloth­ed in his Laena, a robe adorned with Scarlet and Crimson guards; his head covered, his face to­wards the East; in which posture, he quartered out with his Staffe, the Heavens into certaine Temples, Regions, or divisions, observing in which of them the Birds did appeare: If they came towards his left hand, then that was a to­ken of good luck, because it shewed that they came from their Heathenish God his right hand. For the givers right hand is towards the recei­vers left hand. From this superstitious divina­tion, sprang those phrases among the Latines and Greeks, Auspicari rem, to begin a matter (with auspicie) to doe a thing, Bonis avibus, with lucky Birds, or Bonis auspicijs, with lucky auspi­cie. And so on the contrary, Malis avibus, or [Page 56] Malis auspicijs, with ill Birds, or ill auspicie; that is, with ill luck, as they called it; and Chri­stians too much to this day use the word Luck. Tully, l. 1. de divinat. A sinistrâ cornice ratum. i. e. It was ratified by a Crow flying to the left hand. And in the Law of twelve Tables, Ave sinistrâ populi magister esto: So they had this phrase: They began nothing in auspicatò, with­out consulting with the Augures; so they had these phrases, [...], The right hand augurie, [...], An augurie of health or safety. [...], An augurie or divination of what shall come to passe in the way. Aristot. l. 5. Polit. Cap. 4. saith, [...], &c. He fell into a sad or sorrowfull au­gurie. And Lipsius (Elect. l. 2. c. 2.) saith, that the Grecians from hence called the left hand, [...], because it signified in augurie, [...], the best luck. As the Romans named si­nistrum, the left (as Serv. Aen. 1.2. saith) a sinendo, permitting it so to be. Together with their Augurie by flight and sight of Birds, the Augure did sometimes kill a Sacrifice, and effata recantat, makes his prayers to this effect: ‘Fa­ther Jupiter, if this thing shall be good and lawfull for us, let there be certaine and evi­dent signes within the borders I have quarter­ed out (namely, by his Staffe, as afore de­scribed.)’ And according to signes, so he did, [Page 57] Pronunciare, or Obnunciare, pronounce it rati­fied, or renounce it as unlawfull: And from this twofold augurating with, and without pray­er, were signes distinguished into Oblative, of­fered to the Augure, or, &c. without prayer: and Impetrativa, obtained by prayer. And the good signes were called Prospera, and the badd Adversa. Add further, that the Augure that did pronounce, or renounce any thing ratifiedly, did first see more then one onely signe, the one following the other, before he undertooke to give a peremptory judgement; and therefore did not onely observe the flying, or crying of Birds, but secondly Thunder, which if on the left hand of the Augure, Tonitrusve sinistri ( Ovid. Trist. l. 1. Eleg. 8.) and Intonuit lae­vum, it signified (as they speake) good luck. Thirdly, The manner of Chickens, eating crums cast to them (of which by and by.) Fourthly, Beasts crossing the way, or appearing in some unwonted place. Fifthly, Some supposed voice, they know not whence (as Caedmus thought he heard such a voyce when he killed the Serpent, Vox subitò audita est neque erat cognoscere promp­tum unde, sed audita est, Ovid. Met. l. 3. Fab. 1.) Sixthly, Casualties, whether (as they had their rules of interpretation from the Devil) they were Bona omina, of a good signification, or Dira, i. e. Dei ira, such as signified the anger [Page 58]of their Gods; as the falling of Salt towards them at the Table, or the spilling of Wine on their clothes.

For Pullarie, you see it involved in, and chain­ed to Augurie and Auspicie; not onely by our History of their superstitions, but also by those Scriptures afore quoted, as the Hebrew Doctors expound them, that best know their owne lan­guage; therefore of this kinde of Divination briefly.

The manner was this, that if in a morning the Bird-Prophet cast crums to Chicken in a Pen, the doore of it being opened with silence, and the Chicken made no haste to their meat, or walked by it, or came not at all to it, then it sig­nified the Gods did not approve of the enter­prize; but if the Chicken came hastily out, and eate so greedily, that some of the meat fell out of their mouths, this signified the Gods approving of the enterprize. And thus the Pul­larius, the Bird-Prophet did divine by Pullens greedy eating of crums, to a letting some fall, and rebound against the ground; whence the Divination was called Tripudium; that is, a rebounding on the ground. This Pullarie, tis thought came from the Lycians, who when they would know the minde of their Gods in any bu­sinesse, went to the Fountaine dedicated to A­pollo, into which, casting their baites, if the [Page 59]Fishes did eate them, they understood it a signe of good luck; if not, then of ill luck, Alex. Gen. l. 1. c. 29.

For a parallel of these times with these kinds of Observations and practices; tis easily made, as to the substance, though not in every cir­cumstance.

First, For Birds, tis common in these dayes for people to make these observations; That by chattering of Magpies, they know they shall have strangers; by the flying and crying of Ravens over their houses, especially in the dusk evening, and where one is sick, they conclude death: The same they conclude by the much crying of Owles in the night, neer their houses at such a time. The same they conclude of a Cricket crying in an house where was wont to be none. There is (and I think it is in the Book of Martyrs) a Story of a persecutor, over whom a Raven or Crow flying over his head, and dung­ing upon his head, did so much regard it as an evill signe, that he fell into such a vehement dis­content, that he went home cursing the Crow, and dyed: And as a just judgement on them that regard such superstitious things as these, the Devill hath manifested his presence with some, to the making of them Witches, by an Hen and Chickens, and to others, as a Crow.

Secondly, For Beasts, their observations are, [Page 60]If Doggs houle in the night neer an house where some body is sick, tis a signe of death. If an Hare or the like creature crosse the way where one is going, it is (they say) a signe of very ill luck. In so much as some in company with a Woman great with Childe, have upon the cros­sing of such creatures, cut or torne some of the clothes off that Woman with Childe to prevent (as they imagined) the ill luck that might be­fal her. I know I tell you that which is most true: And I hope in such a subject as this touch­ing these superstitions, I shall not offend in ac­quainting you with these particulars.

Thirdly, For contingencies of things, how common is it for people to account it a signe of ill luck to have the Salt-seller to be overturned, the Salt falling towards them: And as common, to look upon any thing almost comming to passe that is not usuall, to be a signe that such an act was wel or ill done (as people please to inter­pret it) which was done a little afore the appea­rance of that signe: So how common is it to say a Winter thunder is an ill signe: And how fre­quent is it with people (especially of the more ignorant sort, which makes the things more sus­pected) to think and say (as Master Perkins relates) if they finde some peices of Iron, it is a prediction of good luck to the finders. If they finde a peice of Silver, it is a fore-token of ill [Page 61]luck to them. If their eares tingle, they say it is a signe they have some enemies abroad, that doe, or are about to speake evill of them: So if their right eye itcheth, it betokens sorrowfull weeping; if the left eye itcheth, then it beto­kens joyfull laughter: And so from the itch­ing of the nose, and elbow, and severall affe­ctings of severall parts, they make severall pre­dictions, too silly to be mentioned, though re­garded by them.

I am sure these kinde of men and Women have as the Apostle saith, Itching eares; giving heed to Doctrines and rudiments, that are not of God. And so such doctrines, such lives.

Fourthly, For voyces, these also are much hearkened after, and heeded and regarded, in these evill times of spirituall doteages. I speake what I know, of pretended high Professors. They teach one another to goe downe to the lower end of the Orchard, or the like solitary place, there to heare a voyce that shall be spoken to them; and they doe hearken for voyces: And most likely that they that doe attend for such voyces, may hear them; even from the Devill; for we shewed afore, how the Devill doth not onely speake by Men and Women, but to Men and Women. I say, voyces from the Devil not from God; because the word, Isa. 8.20. Heb. 1.1. 2 Pet. 1.19. and every where commands [Page 62]us to hearken to the voyce of the written Word. And to turne away from the certaine word, to uncertaine voyces, what and whence they are, must needs be from the Devil. As Papists giving a Stone, or Woodden Crosse the right hand as they goe or ride by, some also putting off their Hats, in so doing are guided by Diabolicall su­perstition; that Crosse being not appointed a Medium cultus. (Compare Exod. 32.5. 1 Cor. 10 7.) So these pretended Protestants that doe (as I may say in a Figure) give the right hand to voyces, I know not what nor whence, leaving the Word of God as a surer and more effectuall divine instituted meanes of salvation, then a voyce from Heaven (2 Pet. 1.19. Gal. 1.8, 9. Luke 16.10.) doe herein follow Diabolicall lyes.

For it is a maine artifice of the Devil, by se­verall fine pretences, and degrees, to bring peo­ple off from the Word of God. And what fol­lows, these polluted times doe interpret. Being got loose from the divine rule of the Word that did tye their consciences (most righteously and holily, Psal. 19.) from impieties, they breake out into Whoredomes and blasphemies; the first to please the filthy flesh; and the second to stu­pifie conscience, that they might never awake more unto repentance.

But in the behalfe of these Diabolicall and [Page 63]superstitious Divinations and Predictions, some things are objected by the favourers of them.

As first, That they have been most anciently observed and heeded by men of strong natural abilities, as appeares by Cicero in his Tracts of Divination: and the Roman Historians, and Poets; and diverse Greek Antiquities, of all which we have had some touches afore.

Answ, The Devil that old Deceiver (saith the Scripture) was from the beginning, and the Devil was a deceiver from the beginning, even from our first Parents downeward: And from that, the Apostle (2 Cor. 11.) warnes the Co­rinthians to take heed of Him. And those that most anciently learned these Doctrines and de­ceits of the Devil, were Heathens, that had not the Word of God; which we have heard, is flatly against them, which must fully satisfie Christians: and it will be their greater sin, that having the rule, forsake the rule, and transgresse against the rule.

Secondly, They object that it is sayd, Gen. 44. 5, 15, Joseph could Divine by his Cup. And it is sayd by Christ, Luke 12.54, 55. When you see a Cloude rising out of the West, straightway yee say there commeth a showre, and so it is. And when yee see the South winde blow, there will be heat, and it commeth to passe.

Answ. First, To that of Joseph: First, That [Page 64]that might be spoken according to the common opinion of the people, that Joseph could divine in such a way (as Cicero saith, Loquendum est ut vulgus, sentiendum ut sapientes: We must speake as the common people, but thinke as wise men.)

Secondly, This kinde of language might be used of purpose onely to conceale Joseph from being thought by his Brethren to be any other then an Aegiptian.

Thirdly, That by the taking away of the Cup (often used) not by the Cup it selfe, Joseph would finde out (missing it) as by a plaine ex­periment, what manner of persons they were with whom it should be sound, by them to be taken away.

And in particular, by this seeming guilt and suspition of his Brethren, he should have occa­sion to stay his Brethren (to have further con­ference with them) and to try their affections to his Brother by Father and Mother, namely Benjamin, in whose Sack the Cup was found.

Secondly, To the words of Christ wee say, that from naturall necessary causes, to naturall events, we learne by experience a certaine na­tural prediction: As Solomon saith, The North winde driveth away raine, Prov. 25.23. And we usually finde, that the South winde brings raine to us: And wee know when Birds wash [Page 65]themselves it is likely to raine, with many the like instances. But by naturall, or artificial con­tingencies, to foretell casuall, and arbitrary e­vents and things mostly depending upon the spontaneous will of man, is not possible, but by Diabolical assistance. Of the former sort of causes, and their events; namely, of the natural, true natural reasons may be given; but of the latter, namely, the arbitrary and casuall, no just reason can be given.

Thirdly, To both, namely, that of Joseph and of Christ, we answer, That whatsoever things doe truely predict events, must so predict, either by a gift of Creation, stamping into them an in­stinct; as the comming of Swallowes, and other sleeping Birds shew Summer is come, &c. or else by divine Ordinance of God by positive institu­tion; as the Roinbow signifies the World shall not be drowned, although the Raine be never so great. But the flying and crying of Birds, or Josephs Cup, or any other of the things afore­named, have no faculty by either of those ways we now mentioned, to predict; and therefore conjectures by them are taught by the Devil.

3. Object. But accordingly things doe come to passe.

Answ. Sometimes they doe, as a just judge­ment of God to suffer them to be deluded, who contrary to the Word give heed and credit to [Page 66]them. And sometimes they doe not come to passe, and especially not to them that according to the Word, doe despise them; that it may ap­peare to them that will see, that God overrules all, Devil and all.

I knew a young man diverse yeares since, that sayd going over such a style, he thought hee heard a voyce saying to him, In such a yeare of the Lord thou shalt dye, and he related it as a very serious thing: But (that I may speake a little to voyces also) it came not to passe. The Devil and his phantasie were deceived. And though the dreaming Fantasticks of these times, forme in their braines an hearing of voyces, as some divine revelation, they are herein deceived, because Revelations were given to them that stuck mightily to the Word of God, and were holy in practice; and to the end (as their Re­velations did expresse) to inlarge and unfold the minde of God in his Word, and to promote holinesse of conversation, and put men on to walke in that way. But the Revelationists of these erring times recede from all these foure qualifications, and therefore not to be regarded in their pretended Revelations.

And for that voyce of which the Lord speakes by the Prophet, Isa. 30.21. And thine eares shall heare a word (or voyce) behinde thee, say­ing, This is the way walke yee in it: that voyce [Page 67]imports onely an impression on the heart by the spirit of that Word that formerly had beene Preached to it, inclining a man to walke accor­ding to it, which is farr different both in the o­riginall, matter, and end of the Revelationaries pretended voyces.

THESE two we have put together, because joyned together in Scripture, and sometimes in use, Ezek. 21.21, 22. The King of Babylon stood at the parting of the way, at the head of the two wayes to use divination; he made his Arrows BRIGHT (Hebrew [...] hee SHOTT, or SHOOKE them) he consulted with Images, hee looked in the liver. At the right hand was the divination for Jerusalem, to appoint Captaines to open the mouth in the slaughter, &c. Should seeme by this Text that the World hath been anciently addicted to these superstitious divina­tions, by Aruspicie, or Extispicie (so called, Ab exta inspiciendo, from looking into the In­trals of Beasts, Cic. de Divinat.) and by Sor­tilegie, that is, Lottery. And that the King of [Page 68] Babylon being to goe to Warr did by Aruspicie, and Sortilegie divine whether he should goe a­gainst Rabbath of the Ammonites to Warr; or against Jerusalem of the Jewes, Vers. 20.) Some (as Vatablus) render [...] as tis in our En­glish, Polivit sagittas, he made bright his Darts or Arrows; that is, the Iron of them, that it might shine; and so therein the Diviners might see which way He (the King of Babylon) was to goe in his warlike expedition. For the super­statious World hath also used (as R. David, R. Solomon, Vatablus, Alapide, &c. tell us) this divination; namely that they call Catoptroman­ticke; that is, Divination by Looking-glasses, or Mirrors, after this manner; the Diviners in the glittering and shining of the points of Speares, Swords, &c. or in the shining of the Nayle of the Thumb, or in some Chrystall, or, &c. did (by rules learned from the Devill) see things past, or foresee what should come to passe.

But this is not so natural a signification of the Hebrew [...] nor the Divination that the King here used.

Learned Schindler makes [...] a root, an ab­solute word of it selfe, rendering it according to the Chaldee use of the word, Projecit, to throw forth, or fling out. According to the Ara­bian use, Concussit, to shake together. But with­all the same Schindler, as also Bnxtorfe, Pagnin. [Page 69]Mercer, and Arias, referr [...] to the roote [...] which signifies Levis fuit velox fuit, He or it was light, or swift, &c. And in the Conju­gation Piel, by doubling of the first radicall [...] signifieth, He made to fly swiftly, or shot. The Chaldee Targum renders it [...] He shot his Arrowes out of a Bow. The Syriack, He cast, or hurled, or shot his Arrow. The Ara­bick, by shooting his Arrow. The Greek Sep­tuagint render it, [...] that hee might make the Rodd to issue forth. Other Greeks, [...] To shoot Arrowes; adding, [...] that is, This rea­ding the Hebrew also useth. Polichron. Hieron, his ancient Latine Translation reads it, Commis­cens sagittas, mingling Arrowes together. By all that we have sayd, this in the general doth plainely appeare, that anciently there was a su­perstitious art of Divination by Darts, Rods, or Arrowes, for which the Greeks have a particu­lar fit name; calling it [...] or [...] Dart, or Arrow-Magick; or Staffe, or Rod-Ma­gick, or Divination. And not only in use among the Chaldeans, as appeares in this Text of Ezek: 21.21. but was sinfully imitated by the Jewes, as Hieron, Cyril, and Theophilact conclude from that of Hos. 4.12. My people aske counsell at their stocks (Hebrew [...] in, or by their wood) and their staffe declareth unto them. The word [Page 70]for Staffe both in the Hebrew and Greek sig­nifies both a Staffe and Rodd, or Wande, or Branch.

Thus it is plaine in the generall, that ancient­ly they did divine by Arrows, Darts, Staves, Rods; and the Word of God condemnesit, as an Heathenish invention, and sinfully imitated by the Jewes.

In particular, the manner was two wayes (as we have intimated it a little in the various sig­nifications of the words.

First, By mingling of Arrows, after the several names were written upon them of the things concerning which the Lottery was to be made; putting those Arrowes up againe promiscuously into the Quiver, one blindfolded drawes one, and as it is written on the Arrow, so is the Di­vination concluded. For instance, The King of Babylon in this 21. of Ezek. Vers. 21. would di­vine whether hee should goe to Warre against Kabbath of the Ammonites, or against Jerusa­lem of the Jewes. These two names are written upon two Arrowes, which put up, and drawne againe, in manner aforesayd, the first that came, determined whither hee should goe to Warre. And should seeme by the intent of this 21. of Ezekiel, God willing to punish Jerusalem, he permitted that their Lott should fall upon it. So Hieron.

Secondly, By Staves, Rods, Darts, Arrowes, throwne, darted, or shot up into the Ayre; and whitherward they tended in their returne and fall, thither the divination (as they conceived) directed them. Of this, &c. Chald, Polichron. Caelius Rhodoginus. l. 7. Antiq. lect. 29.

And this is the most likelyest way of divina­tion that the King of Babylon used at this time, in this 21. of Ezekiel. That balancing two or three Arrowes bolt upright (as we say) or shooting them upright into the Ayre, accor­ding as they fell, as, if they fell (in their re­turne) towards Jerusalem, it was a certaine judgement by Divination, that he was to make his expedition against Jerusalem.

So Rabbi Joseph Kimchi, fecit sagittas, ac ‘ volare fecit in aere, ut videret in quam par­tem caderent; Et si caderent ad latus filiorum Hammon, iret illuc; sin ad latus filiorum, &c.’ And so the Chaldee Targum afore [...] &c. Hee shot out of a Bow his Arrowes, &c. And reason tels us that to this superstition the King of Babylon would rather incline, at this time (as Alap. conceives.) He would not now di­vine by Books, or other meanes, but by Arrows, with which he was to fight the Battell hee in­tended. And his shooting of them up to Heaven was a faire semblance of asking counsel of God. As Gregory Nazianzen expounds Abaris the [Page 72] Scythian his shooting of an Arrow from some part of Greece into part of Scythia, to signifie a minde contemplating his eternall Countrey in Heaven.

All this while we have considered but the first clause of this 21. of Ezekiel, Vers. 21. Viz. the meaning of the King of Babylons use of Arrowes in Divination, in a way of Lottery.

Next, tis sayd, he Consulted with Images, or Idols, that is, with Bel, Nebo, and other his Idols.

Thirdly, Hee looked into the Liver: Here is his Aruspicie, or Extispicie, looking into the Exta, the entrals of Beasts, killed in Sacrifice, after their Heathenish manner. Properly the heart and lungs were called Exta ab Extando, because they are placed in the upper part with­in a man; as also the Spleen, the Liver, and the Stomack, were called Exta, because they were placed above the rest of the Bowells and In­wards.

The Heathens did divine by considering in the Sacrifice the Heart, the Liver, and the Sto­mack, &c.

It followes in this 21. of Ezekiel, At the right hand was the Divination for Jerusalem (Hebrew [...] &c. In, or at his right hand was the divi­nation of Jerusalem) to appoint Captaines to o­pen the mouth in the slaughter: that is, By his [Page 73] Auspicie, Imagery, and Lotterie, he concluded a certaine divination that hee must goe against Jerusalem, and there open his mouth, exhorting his Captaines and Souldiers to open the mouth of the Sword (as the Scripture phrase is, the mouth of the Sword, to signifie the edge of the Sword) to destroy the Jewes.

Having heard the Scriptures concerning A­ruspicie and Sortilegie, that we may the better understand the sinful manifold superstitions of them, let us heare what Histories, Antiquities, and Customes can produce concerning the un­lawful manner and usages of them.

First, Of Aruspicie, or Extispicie, the man­ner in breife was this. The Soothsayer obser­ved some things before he killed the Beast; some things in the entrals of him being killed; some things after, when to be offered up by fire. First, Before his killing the Beast, whether the Beast came willingly without drawing, whether hee received the stroke without bellowing, and whether he dyed without struggling, and with one blow onely, all which were good signes: And whether no unlucky signes were seene or heard whiles they were sacrificing. Secondly, When the Beast was ript up, he observed whe­ther the Bowels were not of an unnatural co­lour, or were not Exsiccat, impostumated, or ulcerous, which were ill signes: He divided the [Page 74]Bowels into two parts, the one was called Pars familiaris, from which the Diviner foretold what should befal their owne party; the other was called Pars hostilis, from whence hee fore­told what should befall their Enemies. Thirdly, After, when the Sacrifice was to be burned, it was diligently observed, whether the flame of the fire was smoakey, whether the smoak rolled and tumbled in the ayre, whether of any con­tinuence or no: For all these were unlucky signes, as the contrary lucky (as they spake.) Those that observed these tokens of the smoake had a peculiar name, Capnomantes, that is, Smoak-diviners. All this superstition came to the Romans (as the story goes) from the He­trusci: They had it from a young youth called Tages, and he from the Devil. Of these things many touches in Senec. Trag. and Ovid. Metam. And more in Cic. de divinat.

Secondly, For Sortilegie, Divination by Lots. A Lottery, or deciding by Lot in the general is thus described.

A casual event purposely applyed to the de­cyding of some doubt: The genus, or generall in this description is, some casuall event. And therefore Aquinas, &c. speak too widely, when they say it is, Cum aliquid fit, or aliquid agitur ex cujus eventu considerato, aliquid occultum innotescat: A doing of any thing, or any thing [Page 75]is done by which, being considered, a hidden thing may be discovered. For a man may leave Money up and downe in the House, to try a sus­pected Servant, and thereby discovers the ho­nesty, or dishonesty of such a one; yet this is no Lot.

The specificall difference to make casuall events to be Lots, is taken from the intent and use of a man, applying casual events according to his dis­posall, to that purpose of deciding and determin­ing of some doubt; Viz. Either some doubtfull act to be done, as yet in suspence; or some hid­den truth to be discovered in things already done, or suspected to be done. And therefore for a man to meet some notable person or thing unexpectedly in the way, intending other busi­nesse, and a thousand such casualties incident to a man all his life long, is no Lottery or Lott at all.

Now because some Lottery, or casting of a Lot is lawful; therefore to distinguish the bad we are to speake of, from the good; were must distinguish of the kinds of Lotts, and that from the Originall of them, which is more proper to the case of conscience in hand, what Lotts are lawfull, and what unlawful. According to the Originall, there are three sorts.

First, Such as are Divine; namely, have pre­script from the Word of God.

Secondly, Vaine sporting and foolish, inven­ted by the idle braines of men.

Thirdly, Diabolicall for Divinations, hatcht by the traditions of the Devil.

Of the first sort the Scripture makes mention of the allowable use of these sorts of Lots.

First, Of Lots in sacred things that cannot o­therwise be well determined: As to distinguish which of the two Goates should be the scape Goat, the other to be sacrificed, Levit. 16.8. And the Brethren choosing two, it was deter­mined by a Lot, which of them should be an A­postle in the room of Judas, Acts. 1.

Secondly, Of Lots in morall things; as to finde out by Lot who is guilty in a multitude, of some eminent transgression, that hath caused a great affliction on the rest: As in finding out Achan, Joshua 7. Jonah, Chap. 1. And the Lord did so approve of Lots in this kinde, that hee was with them in casting Lots, 1 Sam. 14. to finde out who had eaten of the Honey contrary to Sauls adjuration; though it appeares by the event, that Gods intent was rather to shew Saul his sin in his rash adjuration, then to shew Jona­than his sin in eating of the Honey, being igno­rant of his Fathers Oath.

Thirdly, Of Lots in politicall and civill things, as to divide estates, Goods, Lands, &c. into por­tions, who shal have which part, Josh. 14. Like­wise [Page 77]to choose Magistrates: So Saul was cho­sen King, 1 Sam. 10. by Lots.

The Scriptures, together with the thing or matter, shewes us the manner how wee should use Lots in the like cases.

First, That it must be in case of necessity, that things cannot so satisfactorily otherwise be de­termined.

Secondly, That Lots should be looked on as an Ordinance of God, in which God hath a spe­cial hand in the determination by them.

Thirdly, That therefore men should in the use of them, look up to God in Faith and Prayer, either solemne or secret ejaculatory, to afford his special guidance in the thing.

These three conditions are hinted in these Scriptures, Prov. 18.18. The Lot causeth con­tentions to cease, &c. Prov. 16.33. The Lot is cast into the Lapp, but the whole disposing thereof is of the Lord: And therefore, Acts 1. They prayed over the Lot.

That which hath been sayd of divine Lotts, being particularly and throughly weighed, doth easily overthrow such Lots as are vaine, lusory, unnecessary, and contentionary, and causing, or accompanying much iniquity; As in Tables, Cards, Dice, &c.

For Diabolicall Lots, Lots of Divinations, to foretell future arbitrary events, &c. they doe [Page 78]not onely want that aforesayd which concurrs to divine Lots; or onely have that evill in them that is in lusory unnecessary Lots (against which the godly learned Fathers and Ancients have a­bundantly inveighed) but there is this superad­ded, The direction and assistance of the Devill in them; there being nothing from God, or na­ture to predict by such kinde of things: The ve­ry Name hath no good Omen in it. For we all agree that Sorcery signifies a Diabolical Art; and on the other side, no man can deny, but that Sorcery is derived, a sortibus from Lots, which (saith Minsh.) "men used that wrought by "the help of the Devil.

And that this Divination by Lots was common among the Heathen, and in their Diabolical way, is commonly confessed in their owne Writings; as wee might abound with instances, Pyndar. Pyth. od. 1. [...], &c. The Di­viner by Birds, and Lots, &c. Upon which the Schooliasts say [...]. &c. i. e. They were wont to divine by Lots, Valer. Max. l. 1. c. 1. Cùm inquirendum; extis vel sortibus. Cùm solemni ritu peragendum; sacri­ficio, i. e. ‘When any thing was to be enquired, it was to be done by intrals of Beasts, or by Lots, &c.’ And of these Heathenish Lots, Cic. in his Books de Divinatione, speakes abundantly, mentioning Palestine Lots, Dodonean Lots. And [Page 79] Suet. mentions Antiatine Lots, Aponian Lots. And their Oracles were (as Gloss. affirmes) [...], sortes, Lots. And Festus saith, Sors a Deis re­sponsum significat. And Ovid in his Metamorpho­sis, Placuit, Caleste precari Numen & auxilium per sacras quaerere sortes. Mota Dea est, sor­temque dedit. Sofforat, Dictae per carmina sortes. From these Lots, saith Varro, and others, were Wizards or Soothsayers called Sortilegi, sortia­ry. Sorcerers; which name we still give to Wit­cheries of all kinds.

And besides all this, the manner of Lots, as casting of a Dye, opening of a Booke, with names and predictions in it, with a thousand more strange devices to that end (if I would spend time to name them) doe smel of the De­vils Claw, I meane, they are suitable to Diabo­lieal inventions. And therefore this sorcery, that is, Divination by Lots (otherwise then is al­lowed in the Word of God, as aforesayd) is forbidden, as one kinde of those Diabolical Arts, Deut. 18.10, 11. Though I confesse some learn­ed draw the prohibition from one word, others from another used in that place. The Syriack renders the second of those Diabolicall Artists, which our new Translation renders, An obser­ver of times: I say the Syriack, renders it, A Sorcerer, that is, Sortilegus, a Lot-sorcerer, or Lot-Diviner. Other learned men also say, that [Page 80]this kinde of sorcery by Lots is included in the same word. But most certainely in as much as Lot-sorcery was usually adjoyned to most of the Diabolicall Arts, as before we have intimated in part; so it is forbidden throughout this Text, as the Appendix to the principall. And further in this also appeareth the Diabolicalnesse of this Sorcery, or sortilegie; that God never giving to such things an instinct to predict future things, yet notwithstanding men casting such Lots, doe put a confidence in them, that they will certainely divine future things to them. And therefore Master Perkins affirmeth, that ‘as men doe put a confidence in these things, or else cannot attaine to any foreknowledge by them, so therein explicitely, or implicitly they had confederacy with the Devil.’

Now for a briefe parallel of these times with these ancient practises.

First, It is evident that it is common with Dia­bolicall Artists, to use Cataptromancy, to divine by Looking-glasses, therein shewing to their en­quiring Clyents the shape of persons and things which they would know.

Secondly, For [...], Rabdomancy, divi­nation by a Staffe, this also hath been practised, Viz. to set up a Staffe bolt up right, and which way it fals, thitherward for the owner to goe, as directed by a speciall prediction.

Thirdly, For Extispicie, or Aruspicie, it can­not be so much followed in these dayes wherein all Sacrifices are exploded; but I suspect there is too much of this Art in the mindes of men in these dayes, whiles they so much observe the birth of Monsters, either of mankinde, or beasts. But such things heeded of late yeares, as omi­nous, have preceded onely the ruine of the freinds of that superstition; so that those pre­dictors have but prophesied ill to themselves.

Fourthly, Imagery Papists and Witches, doe much use. Of which afore.

Fifthly, For Sorcery properly so called, Viz. Divination by Lotts; it is too much apparent how it abounds. For lusory Lots the state groans under the losse by them, to the ruine of many men and Families; as the Churches lament un­der the sins by them. And for other Lots, by Sieves, Bookes, &c. they abound as Witchery, &c. abounds.

Was it not a strange thing that a man preten­ding to some godlinesse, and much learning, would cast Lots to know of what judgement and practise hee should be, in matter of Religion? And when that was determined to him, by Lot, then he cast another Lot to know of what Society he should be, to manifest and practice that his judgement.

To conclude this Chapter: let me tel you, It [Page 82]is an ill signe when wee are more inquisitive to know what shall be, then to know what wee are, or to indeavour to be what we ought to be: And these times wil prompt this to you, that whiles men doe in a Diabolical way inquire after events, they neglect Gods meanes of salvation. And in particular, the Word; which is the true Catop­tromantia to know our selves by a Glasse, James 1.23. The true Imagery to represent to us God and good by Christ, and him crucified, Rom. 8. 29. Heb. 1.3. The true Lottery, Psalm. 16.6. whiles men heed other things, they are apt to delude themselves with interpretations, that are not properly Analogical to the signes. As Julian the Apostate would conclude, that because his Babylonian Horse with his Trappings fel to the ground, therefore he should have dominion o­ver Babylon. And Caesar stepping on the Affrican shore, and falling by the slipping of his foot, cryed out, clasping the Sands in his armes, Te­neo te Affrica, I possesse thee O Affrica, though the standers by looked on it as an evil signe.

THE next way of unlawful Divination, is Necromancy, or (as tis commonly called) the Black Art, which is a divining by consul­tation with the Devil appearing unto the Divi­ners in the shape of one formerly dead. So the Witch of Endor raised up to Saul some shape of Samuel. This is forbidden, Deut. 18.11. There shal not be found among thee a Necromancer, Hebrew [...] i. e. One that seek­eth to the dead: Which in Isa. 8.19. is prohibi­ted under that notion of explanation. Should not a people seek to their God? Should they seek (so the words to be repeated) [...] for, or in stead of the living [...] unto the dead? To the Law and the Testimony, if they speake not according to this rule, it is because there is no light in them. So that its justly called the Black Art; for there is no true light in them that use it. God is pleased to raise some from the dead extraordinarily, for that extraordinary end, to confirme the cal of them that he appoint­eth the great Reformers of the Church; and to cause men to beleeve their Doctrine. As one by [Page 84] Elijah, 1 Kings 17. Elijah was wonderfully to reclaime the Jewes from Idolatry, in the very next Chapter. Another by Elisha, 2 Kings 4. who was Elijahs second to confirme them in that Reformation. Againe, others were raised by Christ, and his Disciples, when by them the Christian Church was to be founded, and esta­blished, and Jewish Ceremonies to be abroga­ted. And lastly, all the Saints shal be raised (as we have proved in another Treatise of the glo­rious state on earth yet to come) when the Church is to be restored from all misery, to a kinde of happinesse on earth.

But for any to raise men, to answer private men, about private phantasies and enquiries; it is but a dreaming mistake. It is nothing else but the Devil himselfe, presenting the shape of some dead persons to the Diviner. For, as that ap­pearance to the Witch at Endor, foretold such things, and so certainely to Saul, as argued it was not a man raised from the dead (for then Abraham and Jacob, or Israel, are ignorant of us, Isa. 63.16.) So sure enough, it was the De­vil himselfe in that shape; not Samuel, or any other Saint. For,

First, They rest from their labours in blessed­nesse, Revel. 14.13. Therefore not raised, or made to walke (as some phantasie) after their death.

Secondly, God had afore denyed to answer Saul in any way, 1 Sam. 28.6.

Thirdly, This shape suffered Saul to adore him with his face to the ground, 1 Sam. 28.14. Which the Angel in Revel. 19.10. Would not suffer John to doe; much lesse would departed Saints suffer it.

Fourthly, That shape, if it had been Samuel, would have as wel reproved Saul of that grea­test sinne of going to Witches (contrary to the known Word of God) as of other lesser faults, Vers. 16, 17.

Indeed the Devil made him seem like Samuel, and made the Woman and Saul to think, and cal him Samuel; and Ecclesiasticus (a peice of A­pocrypha, as appeares by the Preface, craving pardon) saith, Samuel prophesied after his death, Chap. 46. Vers. 20. But the Scripture, and reason say the contrary, and forbiddeth any such way of knowledge, as we have heard.

For in this Art, there appeares these five great evils.

First, The Devils power (God permitting) to forme and represent the shape of any decea­sed person.

Secondly, The Devils will to be at the beck and command of the Necromancer, when he wil act any such wicked delusion.

Thirdly, The Devils wit, that he can gather [Page 86]out of circumstances, when God hath forsaken a man, and left him to Satan; and what is the temper of men, what they will doe, and what wil probably follow. And if God hinder not, he wil foretel the ruine of men, or cause wicked men to doe as hee foretels, to come to their ruine.

Fourthly, The Devils wickednesse, that though he be an unspeakable proud spirit (witnesse the cause and manner of his fal, and his malice still against God) yet notwithstanding his mighty pride, he wil stoop to the meanest Man, or Wo­man, to be at their command, whereby he may cheat them and their clients of Salvation. This obedience of the Devil to Necromancers, is em­phatically noted in that 1 Sam. 28.7. by calling the Woman- Witch of Endor twise in that one Verse [...] The Mistresse of the spirit.

Fifthly, The Diabolical ground of all afore­sayd; namely, the Compact between the Devill and the Necromancer; else why or how could this be peculiar to such filly creatures, as the Witch at Endor? Saul was a King, had in his Dominions all sorts of Artists, and learned men; yet not he, nor all they could thus raise up the Devil, but onely the Masters and Mistresses of spirits, in Covenant one with another.

From all inferr, first, That we beware of de­partings between God and us; that we doe not [Page 87]depart from him, to cause him to depart from us; for from us begins the woe of departing. So in Saul, he went on in Rebellion against God; therefore God departed from him. Beware first of departing in Principles, Viz. to depart from the Word of God: Thence is the Originall of our departing from God, 2 Chron. 39.15, 16. Prov. 29.1. No where else is it sayd, there is no remedy; because to leave the Word is to leave the remedy. And this departing from the Word is the introduction to use Diabolical Arts. So the Prophet Isaiah intimates, Isa. 8.19, 20. In put­ting those two together, Mens seeking to the dead in stead of the living; and not going to the Law and the Testimony; and so to want light; marke it well. Secondly, Beware of departing from God in point of obedience; beware of dis­obedience to God contrary to the Principle of the Word. Saul disobeying God, his sin is charg­ed to be like the sin of Witchcraft: Because dis­obedience to God, is a service of the Devil, and is the introduction to encourage Satan to tempt them to his Diabolical Arts.

Secondly, Consider that if wee depart from God, and so cause him to depart from us, Satan will finde it out, and take the opportunity to tempt, as we see he did in the story of Saul.

Thirdly, That if Satan doth suggest, tempt, &c. let us resist, as James saith, that is firstly [Page 88]and fully; have no conference at all with him, which was Eves sin and fall.* And therefore the Apostle warnes the Corinthians of it, 2 Cor. 11.3.

THat there is such an unlawful Art, is evident by the Scriptures forbidding it, Deut. 13.1. &c. If there arise among you a Prophet, or dreamer of dreames; and giveth thee a signe, or a wonder, and it come to passe, &c. thou shalt not hearken to them; for the Lord your God proveth you. And the Prophet, or dreamer shall be put to death, &c. Jer. 23.25. &c. I have heard what the Prophets sayd, that prophesie lyes in my name, saying, I have dreamed a dreame, &c. By which places it appeares, that that we cal Divination by dreames, the Scripture calls Prophesying by dreames, condemning it as unlawful.

That we may be cleer in the thing, note that there are foure sorts of dreames. First, Divine. Secondly, Naturall. Thirdly, Humane. Fourth­ly, Diabolicall.

The first must needs be lawfull and pre-signifi­cative. [Page 89]The second and third may be lawfull: Namely, lawful as to the essence of dreaming; as thinking and speaking according to the actings of reason; and they may be somehow signifi­cative.

But the fourth cannot be either lawfull, or pre-significative, or significative, unlesse it be to shew that which may be seen without a dreame, Viz. that such a man is much under the power of the Devil.

Divine dreames are either immediately pre­sented to a mans understanding by the spirit of God, Numb. 12.6. Job 33.15. Or mediately by an Angel presented to the phantasie, and by the phantasmes thereof conveighed to the under­standing, Matth. 1.20. Matth. 2.13. For as the Devil being a most intelligent and subtile spirit, can (as we know by sad experience) in­ject into our phantasies, both waking and sleep­ing, such evil things, and make our minds receive them thence and thinke upon them, which not onely our grace, but our very reason abhorrs; so much more a good Angel deputed by God to that end, can good things. Now for these extraordinary divine dreames.

First, It is most probable that they are ceased. Keckerman, a godly and most learned man, both in Divinity and Philosophy, hath these words in his natural Philosophy, Syst. Phis. l. 3. Cap. 29. [Page 90] Cum somnia, &c. i. e. ‘Seeing that Diaboli­cal dreames may impose themselves upon men, as if they were divine; therefore they are to be judged and discerned, or discriminated by these two rules. First, That after the light of the Gospel is manifested, God doth no more act by dreames. Secondly, Whatsoever dreame is conjoyned with the danger of some sinne or superstition, albeit it may seeme divine, yet it is a Diabolical dreame.’

You see how his judgement is, that divine dreames are ceased to Christians: And it seemes so to me, because 1 Cor. 13.8. tis sayd, Prophe­sies shall faile: Greek, be done away. Tongues cease. And knowledge done away, i.e. Knowledge of Mysteries of Revelations, Vers. 2. Now we see the gift of tongues gone; and the interpre­tation of Mysteries; and so in like manner Pro­phesies. Therefore in opposition to all former wayes of manifestation, the Apostle, Heb. 1.1. puts an emphasis on Christ speaking, God speakes to us in these last dayes by his Son. Christ by his Apostles to be the last extraordinary speaking, til Christ come againe.

Secondly, It is evident that the divine Prophe­tical dreames of them mentioned in the Scrip­ture are fa [...]r different from divinatory or divine­ing dreames which this evil Age runs after.

First difference: Those truely divine dreames [Page 91]concerned the great affaires of God, were of high concernment to his Church: As first, of the comming of Christ, Matth. 1.20.

Secondly, The alterations of States and King­domes, that have opposed the Church: As that of Nebuchadnezzar, Dan. 2. He had the Shel of the dreame, but Daniel the Kernel.

Thirdly, The preservation of the Church, as that dreame whereof Pharoah had the Shel the type, but Joseph the Kernel, Gen. 41.

Fourthly, Or to bring his Saints into request for interpretation of dreames, as an introdu­ction to some great designe; therefore God put dreames into carnal men, that his Saints might interpret them, and be advanced for the good of the Church: So Gen. 40. in the Story of the Butler and Baker: And so in part to that end was Nebuchadnezzars dreame.

5. To pull down Antichrist, Dan. 7. Dan. 11.12.

Second Difference: Divine dreames were al­wayes very evident in the thing: The type was plaine to signifie what it meant; as Jacobs Lad­der, &c. to signifie Gods presence should be with him. Or the type was doubled in applica­tion to the person: As Gen, 37. Your Sheaves did obeysance to mine. The Sun and Moone, and eleven starrs made obeysance to me. Or else there was a plaine interpretation given to him that dreamed, as to Daniel, Chap. 7. or to o­thers, [Page 92]as to Daniel of Nebuchadnezzars dreame, to Joseph of Pharoahs dreame, or to both. As to Joseph, and to his Parents and Brethren, who all understood the meaning; or the type was plaine and doubled, and an interpretation too was given; as of that of Pharoahs eares of Corn, and the Kine.

God either made impressions of assurance on good mens heatts that dreamed, what was the meaning; or God sent his Angels to expound to them, as to Daniel; or else exceedingly in­lightened the Saints by his spirit, to interpret the dreames of others: As they sayd of Joseph interpreting of dreames, that he was full of the spirit of God, Gen. 41.38.

Third Difference: Divine dreames are agree­able to the revealed will of God. They doe not contrary it, but Comment and enlarge upon it. See all along the Bible, the dreames that come after, enlarge upon the truth revealed afore.

Fourthly, Divine dreames alwayes tend to promote truth, holinesse, godlinesse, edification, and the glory of God by these. We heard what Keckerman sayd afore; to which we add what he adds, Whatsoever dreames tend to superstition, and not to the glory of God, are Diabolicall.

So that dreames are not to be judged but by all these jointly; not by the subject at all, for badd men as well as good men have dreamed [Page 93]true divine dreames: Nor by the object onely; because some things may be lawful in all dreams but by the weightinesse of matter; by the cleer­nesse of the manner; by their agreeablenesse to the Word, and their end to promote godlinesse, and Gods glory.

But we have no such dreames of future things in these dayes; and therefore we are not to pre­tend a justifiable Divination by dreames. If we by heavenly mindednesse, and by helpe of the spirit of God, dreame of the future judgement, eternall blisse, the ruine of the Churches ene­mies, or any thing else knowne to us by the Word of God; these are dreames of Prophe­sies, not propheticall dreames; or meditationall not divinatory dreames.

And if we have no propheticall divine dreams which proceed from God, and carry our mindes towards God according to his Word, we have no sort of divinatory dreames left us, but such as we are to speak against, as to the matter of divination and foretelling by them; accordingly as God (we heard afore) speaks against them in his Word.

Secondly, Therefore wee come to Naturall dreames, which arise from meer naturall causes, as either from the predominant qualities of a mans complexion in health, or from the super­abounding humour of his body in his sicknesse, [Page 94]or inclination to sicknesse. Tis true that a man that is not an Idiot hath many notions of divine and humane things in his head, whereon to en­large in his naturall dreames, and to add, com­pound, and divide, and make up the whole phan­tasie; but the rise and spring from whence these naturall dreames proceed, are the predominant qualities and overflowing humours of the body; so that according to them is the complexion and System of the dreame. As from the predomi­nancy of blood in the sanguine complexion pro­ceed dreames of cheerful colours, things, actions, as of red and damask Roses and flowers, purple saffron flowers, &c. of musick, banquets, daun­cings, leapings, laughings, jestings, &c.

From the predominancy of Flegme in the fleg­matick complexion, proceed dreames of waters, navigation, swimming, fishing, bathes, raines, snowes, lakes, rivers, drownings; as also of weight hindring ones going, which is by reason of Flegme oppresing and slugging the stomack and body.

From the predominancy of Coller, like unto the yellow colour, and fretfull temper thereof, proceed dreames of yellow things, as also of brawlings, fightings, battels, burnings; and suta­ble to the speedy fury of this temper, of flying.

From Melancholly predominant, sutable to the black colour, and earthy, cold, and heavy temper [Page 95]thereof, proceed dreames of black smoakes, and vapours, of darknesse, of night, of death, of ob­scure solitary places, of ruines of old buildings, of Hell, of the Devil, of strangling, of cutting off of the head, &c. Therefore these dreames signifie a mans naturall temper, or sickly distem­per, but doe not presignifie any thing.

3. Humane dreams. Some Philosophers cal them Animall dreames: It may be the reason is, be­cause these kinde of dreames being such as are formed in the night out of such images and ima­ginations which the phantasie had conceived in the day time; the Images and representations of the actions and things we had to doe with in the day being newly impressed upon the animall spirits, and inhering there more tenaciously, doe lye in those animall spirits, as in a storehouse, ready for the operation of the phantasie to re­new them and digest them into dreames. But because Beasts have phantasies, and we see that Doggs doe dreame, and that mens dreames have some notions of rationality in them; therefore deservedly I call these dreames Humane dreams. Of these the Scripture speakes, Eccles. 5.3. A dreame commeth through the multitude of busi­nesse. And we finde it true by many experiences, that all men as they use different Arts or wayes, dream differently; which Claudian the Poet limbs out to the life; thus,

Which in summe briefly is this; ‘What sen­sible notions we revolve in the day, returne in the sleep of night. The wearyed Hunter reposed to sleep, hath his minde upon Woods and Denns of wilde Beasts; Judges dreame of Controversies; Waggoners, or Coachmen, of Waggons or Coaches, and their chary run­ning with their Horses, their Stages. And Mee (saith Claudian) the study of the Muses so­licite me in the sleep of night, with their daily arts.’

Therefore these dreames doe rather post-signi­fie then presignifie; they doe after signifie what we have been doing, or at most signifie what is the habit of our mindes; as Aristotle saith, the just man dreames of justice; as experience will tell a man habituated to a particular vice, that he will dreame of the acting that vice. But they do not presignifie what men shall doe more then [Page 97]the disposition and habit in their mindes wil tel them in the day time, if acquainted with their owne hearts; what they are likely to doe if they strive not against it; much lesse doe they pre­signifie what shall befall them, more then what naturally attends the acting of those habits.

Ob. Wee finde by experience that ofttimes what we dreame doth punctually come to passe.

Answ. But dreames as dreames (which is the pin of the question) doe not presignifie: Many things may come to passe according to our dreames which are not foretold us by vertue of our dreames: For,

First, Some events are meerly contingent and accidentall as to our dreames; so much Kecher­man and the great Philosopher Aristotle con­fesse, Quaedam somnia sunt [...], non signi­ficativa sed fortuita: As suppose a man in his second sleep should dreame it would be day by and by. This dawning of the day by and by af­ter his dreame, though necessary to the revolu­tion of the Heavens, was meerly contingent to the dreame: It was by hap that the dreame pre­ceded, and so the dawning followed it. And hundred instances of the like nature may be gi­ven, but that we much endeavour brevity.

Secondly, Some day-notions of the phantasie are passionate, moving much hope, or feare, at least upon some probabilities. According to these [Page 98]deeper impressions, a man more pronely and di­stinctly dreams. Tis true, those probable things come to passe; but not as foretold by our dreams, but rather by our waking probable feares, and hopes that such things would come to passe. As to dreame upon probable conjecture; that we shall heare of the death of such a deare Freind, whose death wee feared with our waking thoughts, because we have not according to the former wont heard of them in such a space of time, or, &c. and accordingly, soon after, we heare he is dead.

Thirdly, There is a natural and rational de­pendance between causes and effects, and be­tween signes and things, necessarily connexed in nature. Hereupon in our day meditations we foresee such a thing, and in our night sleep we dreame the same; and the thing comes to passe. Twas just waking reason predicted this, not vaine dreames by night: As the shining of light at the dawning rather foreshews the Sunne is a­bout to rise, then a body standing open to the East foreshewes it by casting a shadow towards the West; our dreames by night are but a sha­dow in comparison of our waking reason.

Fourthly, Many heeding dreames rather out of a sinfull superstition, then for any just cause, give up themselves with a kinde of confidence and subjection, that so it shall be, and it must be [Page 99]so with them, and can be no otherwise then ac­cording to their dreames; and hereby tempt themselves to doe that which they dreamed. So that it comes to passe because they will doe it; not predicted it will come to passe because they dreamed it: Just as some melancholly persons doe many strange things onely because they had a strange phantasie they must doe it, they should not avoyd it, but must needs doe it; though the necessity was nothing in the dependance of things, or of themselves with those things; but onely in the swimming imagination of their own braine.

Fifthly, Satan doth oft tempt the sonnes of men to doe according to the dreames of dream-regarders; that so he may bring his Diabolical dreames by this introduction into credit; of which we shall speake by and by: So that in this artifice the dreames of men predict nothing, but onely Satan by permission, effects an event sutable to the dreame. Just as one should be talking of his adversary, that he dreamed his adversary gave him a blow on the eare, and an ill neighbour hearing this discourse should goe forth and perswade that adversary when hee meets-that dreamer, to give him a blow on the eare, and he doth it, but had not done it but by perswasion of that ill neighbour. Now doth it at all follow that there was any prediction in [Page 100]this dreame: Just so is it in the Devils temptings and effectings according to mens dreames. And this may be as well in other men, and their af­faires, of which another man dreames, as wel as in the man and his owne affaires who dreamed that dreame.

Sixthly, God in just judgement on dreame-heeders, doth permit, and by his providence give way that their dreams should be somewhat fulfilled; so that these things come to passe, not according to a vertue of prediction in dreames, but by the just judgement of God, because men afore they sleep, doe not pray against sinfull dreames; and after sleep doe not slight their dreames, but credit them and confide in them, 2 Thes. 2.10, 11, 12.

Thus of the third sort of dreames, which we cal Humane dreames. Fourthly, wee come to Diabolicall dreames. That the Devil can be the maine cause of dreames, which we call Diaboli­cal, is apparent, in that,

First, He hath been such a cause of dreames, as we shal shew by and by; therefore he can be so still, his wit and wickednesse not ceasing; and these times not better in reformation of man­ners, but rather worse.

Secondly, He can suggest, as appeares by wo­ful experience, evill thoughts to us when we are awaking, different from the many objects and [Page 101]things that then our senses, and thoughts are drawne after; therefore much more to us, when the operation of the senses cease.

Thirdly, If he could represent evill dictates before the minde of Christ, Matth. 4. He can inject them into us.

Fourthly, That Devill that can present the shape of a dead man to living Saul, can repre­sent other Images and imaginations of things.

Fifthly, Good Angels have caused good dreames, Matth. 1. Matth. 2. Therefore pro­portionably, and by the rule of contraries, badd Angels can cause badd dreames.

Quest. How may wee know any of these Dia­bolicall dreames, seeing evill dreames may arise from inward corruption.

Answ. First, by the contraries to the notes of divine Prophetical dreames; as when dreams seem never so good in the matter of them, yet they are darke and confused in the digest; and are of personal slight things, and doe not pro­mote the revealed truth of the Word, and god­linesse of conversation, and the glory of God; but rather have a tendency, and consequence to lead to superstition. For such dreames as these, are without the sphere of proper natu­rall causes, or humane actions; and therefore must be from Satan: Especially when,

Secondly, A man hath a strong impression on [Page 102]his minde, that such dreames are Propheticall, or divinatory.

Thirdly, They must needs be Diabolical when they proceed neither from any observation of the senses, or actions of the body, or phantasies of the minde in the day time.

Fourthly, When they are horrid, not onely to grace, but where no grace is, even to morali­ty, civility, common reason, and the instinct of poor lapsed nature.

If all these signes be not sufficient, that which followes of the general, and specials of Diabo­licall dreames, as we have it in Keckerman. Va­lerius Maximus, Master Perkins, and Alsted; who tel us,

‘First, That Diabolicall dreames are when the Devil, whiles a man is asleep, doth as it were obsesse, besiege, environ, yea, and in a manner possesse his thoughts, forming and fashioning in them representations and dreams whereby he is stirred up to Idolatry, super­stition, or, &c. Which dreames for the most part are obscure, uncertaine, and mixt with vaine phantasies and lyes, which is a prime symptome of Diabolical Somnispicine, or Di­vination by Satanical dreames.’

‘Secondly, They tel us, that some Diaboli­cal dreames are [...], Solicitous dreames, which are solicitously obtained of the Devil, by [Page 103]adjurations, vowes, devotions, sacrifices, ob­lations, or other religious performances; as of those Somnispices, those Diviners by dreames, counted in a kinde religious: Such were the dreames of the Heathens; who having puri­fied themselves by their Sacrifices, to fit them­selves to receive full manifestations by dreams, did to that end lye downe in the night and sleep in the Temple of Pasithea ( q. d. [...], Omnibus dea) one of three Graces called Cha­rites (the first Aglaia, [...], splendor; the same as Pasithea.’ Secondly, Thalia, of [...], i. e. Alwayes green, never withering. Thirdly, Euphrosyne, [...], Joy) I say in the Tem­ple ‘of Pasithea among the Lacedemonians at the Altar; and in the Temple of Aesculapius, and at the Altar of Apollo: And in their sleep the Devil formed dreames in their phantasies, as answers to what they desired; in which the Devill spake to them as if at an Oracle. Se­condly, Such were the dreames (say they) of the Maniches in the time of the Primative Church, as appeares abundantly out of Eccle­siastical Stories: For though at the comming of Christ, Oracles (the greatest and strongest delusions that ever Satan used) then ceased, yet hee hath since by visions and dreames wrought in the heads of many men, most strange conceits for the raising up of Heresies; [Page 104]as he did in the Maniches (holding that there was a good God and a badd God that were eternal, the authors of all things. That the soules of Man and Beasts were all one: That the soule was a part of God, taken from him: That what creature any man did kill, or eate; into that his soule was turned when he dyed, &c.) who had their damnable opinions in­spired and confirm'd to them in and by dreams. Thirdly, Such were the dreames of the Monks at their Altars, to receive revelations, the De­vil in their sleep in the night, in dreames ap­peared in the appearance of the Virgin Mary, or some other He or Shee Saint, manifesting and confirming the observation of such and such Popish superstitions.’

I need not labour to make a parallel of these times to these practises; every one of you al­most, heares and knows what abundance now heed visions and dreams, and pretend they have revelations by them, some of which I might ea­sily name, their persons alive, and their Books in Print. And how like they speake to the Mani­thes, that the Creature is God, and God the Creature. And like to the Family of love; say­ing, A man is Deified, &c.

Nor need I labour to shew the evill of these dreames, in regard of the Author, the Devill; the subject, Men usually departing from holi­nesse; the matter, a mixture of vanity, if not sin; and the end to draw men from the infalible word of truth; you have heard enough by that which hath been spoken.

Nor is there need of much indeavour to shew that these do not presignifie otherwise then lyes. Nor doe they signifie any other thing then this that there is much Communion between them and Satan: Therefore I shall conclude this Chapter concerning dreames, onely with this caution; You that professe a knowledge of the truth, stick to the word of truth afore any re­velations by one from the dead, Luke 16. Vers. last. Isa. 8.19, 20. or visions, or voyces from Heaven, 2 Pet. 1.19. or from any Angel, if he agree not with the Gospel, Gal. 1.8, 9.

THIS is another Doctrine of Devils, which the Apostle foretels in 1 Tim 4. 1 [...] which in the last dayes shall be taught, learned, and pra­ctised: For much of the Devils concurrence is found in this Art, or else nothing of God, either by institution of Creatures, or inspiration of his spirit to that end; and then whither that Art is [Page 107]to be referred let wise men judge. That I may not seeme to beat the ayre, or set up a Mopp of mine owne imagination, and then shoot at it; let me in a word, in the very entrance of this discourse, shew you how in this also these times in which we live appeare to be the last dayes; ac­cording to the Prophesies of the Scriptures.

For now men generally are much given over to unlawfull Astrologie; they write Books, grea­ter and lesser Volumes of it. They daily put forth in Print their predictions of humane events. They associate to countenance the Art; with se­lemnities of meetings: They diligently teach many their unlawfull Art: They cast Figures, or forme Schemes, and by them pretend to fore­tell almost, if not altogether any kinds of things; many flock to them; many speake, if not Preach for them: Whereby as one cause, the Word of God in generall, and that particular rule of being wise to sobriety is much layd aside, as by wofull experience we finde. So they leave the truth for lies; I say for lyes, as we shall by Gods grace afterwards demonstrate.

Tis cleare then, that this age, sick, very sick of this disease, had need of the Physick of this, or the like Treatise, if they will apply it; if not, haply it may prevent others from infection with the same malady.

That which we shall▪ by Gods assistance, do, is, [Page 108]

• First, To give you some distinctions, descrip­tions, and observations, touching the nature of Astrologie.
• Secondly, The opinion of learned men touch­ing it.
• Thirdly, The condemnation of it by the word of God.
• Fourthly; Strong reasons against it.
• Fifthly, A confutation of the objections that are brought for it.

TIS further prophesied in the first Epistle to Timothy, Chap. 4. Vers. 2.3.

First, That in those later times ( Vers. 1.) Men shal speake lyes in hypocrisie. Two evil qua­lities, to be Hypocrites, and to speake lyes. Hy­pocrites doe alwayes make or doe lyes. Their seeming to be in Religion, what indeed they are not, is a lump of lyes. But the Text saith, they speake lyes, or (neerer the Greek) Speakers of lyes. Tis much for men of no shew of Reli­gion to speake lyes; but for men that take upon them the Garbe of Religion, to speake lyes, is worse. And in the way here meant, is worse yet; namely, under the pretence of having the spirit, and of revelations by the spirit to vent ly­ing doctrines: Of which sort of men this Age abounds; witnesse your Seekers, Shakers, Fa­milists, Ranters, Adamites, &c. whose horrid [Page 192]opinions and practises, tis better to bury in si­lence, then once to name, although they pre­tend for them, Revelations. Their damnable hypocrisie appeares; first, in that whiles they pretend much more of the spirit above other men, they are not at all spiritualized, but are sensuall, pleasing their senses; voluptuous in their conversation, in meats and drinks, and ve­nerious lusts. Secondly, In that they pretend the spirit, yet desert, if not despise the Word of God, which is the voice of the spirit, by which alone they come to know that they pretend to know; namely, That there is an holy spirit, and that there hath been an inspiration into some men by that spirit, and that still there is an infusion of that spirit into some that are true Christians. They will pretend to speake truthes, yet forsake the Word dictated by the spirit; which is the rule of truth: Or else how shal it be discerned whether any speake lyes, as tis in this Text; for other men that speake contrary to them may as wel pretend the spirit and to speake truth, as wel as they; unlesse they wil say all men speak truth. And then they advance all men to be as high spiritually as they pretend themselves to be, and so overthrow all their owne glory.

Secondly, It is there Prophesied, that their consciences are seared with an hot Iron; that is, they are hardened, and stupified, as a part of a [Page 193]mans flesh is when seared. And that a mad kind of professors of this Age have attained to this sin and misery also, is cleere by that mine and others eares have heard from their own mouths, professing that they were wont to be troubled for every thing, every small sin, but now troubled at nothing, counting it their perfection. And have called exhortations to walke by the rules of the Gospel, Legalities.

Thirdly, Forbidding to marry; which none more doe in effect then the Ranters, Adamites, &c. of these times. The Papists doe by retaile, forbidding some men, as their Priests; and o­thers at some time; Viz. In Lent, &c. But the madd Professors of these times, by whole sale, thinking and practising that Women are common; they say, They are free, their spirits are free; namely to make their flesh common: And say, that though they goe away and lye with others Husbands or Wives, yet they know no Man or Woman after the flesh: Witnesse some of their Confessions.

Fourthly, Commanding to abstaine from meats, which God hath created to be received with thanks­giving of them which beleeve, &c. Thus doe the Papists of these last times, forbid certaine meats at some times; thus doe the Jewish Christians of these dayes; if not the Diggers too, forbidd some meats at all times: And our late wilde pro­fessors [Page 194]of severall Sects, are against receiving meats with thanksgiving; against praying or praising for their meat at Meales.

Fifthly, Tis prophesied in the second Epistle to Timothy, Chap. 3. Vers. 2. That in the last dayes, men shall be lovers of themselves, &c. What men? Answer, Men that are a kinde of Professors: For so is the close to all these vices, Vers. 5. Having a forme of godlinesse, but deny­ing the power. The like of selfe-love was never seen, as in these dayes among men named Pro­fessors: Every man minding himselfe, shifting for himselfe, prejudicing his neighbour, in E­state and reputation; all is his owne that any man can get, though with betraying others: and their religious discourse is to calumniate, and condemne others unheard.

Sixthly, In the same, 2. Tim. 3.2. Tis prophe­sied, men shal be covetous. So likewise, 2 Pet. 2.3. This unhappy Age doth too much verifie this; and answer to the prophesie thereof, in that there have and doe now abound, not one­ly unrighteous Plunderers of private mens E­states, but also Sycophants, State-cozeners, Cheaters of the Common-wealth, unfaithfull in their Accounts; besides Bribe-takers, that sel Justice, if not injustice for Money.

Seventhly, Tis prophesied there, and Vers. 4. that men shall be Boasters, proud, blasphemers, [Page 195]heady, high-minded: Of such this present evill Age swarmes. Out of pride they boast and that blasphemously, that they are God (in expresse termes) assuming to themselves the titles, and authoritative formes of speech of God himselfe: Of old, Adam would be as God, the Angells would be as God; the Heathen Emperours would be a kinde of God; but these say, They are the great God; and that the creature is God, and God is the creature; but with Oathes and blasphemies vilifie the true God, as mine, and o­thers eares can testifie: And to seale up their iniquities; what these high-minded, Super-luci­ferian proud spirits, doe as with the tongues of Devils belch out, they doe as headily stand in, being past all conviction, by way of Argument, but in stead thereof, as waters stopt, they swell up the more, and run over, beating downe all bancks and bounds of common civility, and hu­manity.

Eighthly, Tis prophesied in the same second Verse, that men shal be disobedient to Parents: Parents in the fift Commandement signifie all Su­periours. Sutably Peter prophesies of the same times, and the same kinde of men, 2 Ep. Ch. 2. V. 9, 10, 11. The Lord knoweth how to reserve the unjust to the day of judgement to be punished, but chiefly them that walke after the flesh, in the lust of uncleannesse, and despise government, be­ing [Page 196]presumptuous and selfe-will'd, they are not afrayd to speak evill of Dignities; whereas the Angels greater in power durst not. Jude, Vers. 8, 9. Hath the same expression, and the same ar­gument from Angels, &c. Should seeme this sin of despising Superiours is a most damnable sin, and rife in those that walke after the flesh in the lust of uncleannesse: No wonder, because Dignities and Superiours, Magistrates and Mi­nisters, instruct against, and strike against such their vices. And by woefull experience I and o­thers doe know that this evill Age abounds with such; namely, with State-Levellers, and Church-Levellers: the former pulling downe civil pow­ers (though the Ordinance of God, Rom. 13.) striving to bring Government downe to a Popu­larity, parity, if not, Anarchie. Some of them professing against Civill salutations of any man, by putting off of Hatts, or, &c. And that they know no relations, but of Fellow-creatures. And if the Scriptures be urged against them, they (if they deny them not) turne all into Allego­ries, formed by their owne phantasies. The la­ter, the Church-Levellers, opposing the Offices in the Ministry, of Pastor and Teacher: and by a pretence of Prophesying, which they could ne­ver tell what it was in the Essentiall definition, they equally interest many talkative, but unfit Brethren unto the right or liberty of Teaching; [Page 197]and if they may teach (say they) they may also administer the Seales: Especially if (as some ‘of them hold) there be no instituted solemne forme of administration, especially of the Communion: Onely the Elements to be put before them, and every one to take them.’ We speake what we know to our sorrow, or else we should not speake it.

Ninthly, Tis prophesied, Viz. in 2 Tim. 3.2. That in the last dayes men shall be unthankefull: This is proper to these dayes, wherein men al­most of all ranks have been most ungratefull to them of whom they have received most favours. 'Twas a great speech among the Greeks to say, Giftlesse gifts; but we can say farr more in these dayes; namely, Hate-procuring gifts: Men that have been kinde to others, have procured nothing at last, but hate for their love; a sorry exchange.

Tenthly, Ʋnholy: This naturally followes the other, Ingratum dixeris, & omnia dixeris; say a man's ingratefull and say he is any thing: And this is the idiom of all false sorts and sects of Professors, and the sure symptome that they are naught, in that they are unholy, impure, of a filthy converse and conversation, turning li­berty into licentiousnesse: Their Principles, their language, their practise unholy. And they are not unholy onely with hypocriticall unholi­nesse; [Page 198]but with prophane unholinesse, of aothes, blasphemies, &c. (using the forme of words of the Communion, in their tossings of their Wine-cups) with Heathenish unholinesse, and worse, transgressing all rules of civility; and lastly, with Atheisticall unholinesse, which is worse then Diabolicall (the Devill being no Atheist, Jam. 2.19.) For whiles they say, God is all things, and all the Creatures are God (as they did 312. years after Christ, as appeares largely in Lactan­tius) they indeed make God as nothing. So that the Apostle puts this unholinesse as a thing like the belly of the Trojan Horse, or a Common­shore, containing all vices.

Eleventhly, Tis prophesied, namely in that 2 Tim. 3.3, 4. That in the last dayes men shall be without naturall affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, and Traytors. These are na­turally put together, vices are chained. These in speciall; and fastened upon the myriades of Mal-professors, the false Christians of this wo­ful Age: They doe, or have assumed the name of Professors, or Christians, but now being in­continent, not abstaining, almost from any vice; and being fierce in their evil, they have lost all naturall affection to their owne Kinne and Coun­trey, breaking all truces and compacts; brother betraying brother, the Son the Father, and many [Page 199]betraying their owne trust, and so the reputa­tion and Estates of others, and ofttimes their lives too; and on the contrary, hating all that are good; Papists against Protestants, and Ma­lignants against true Professors; as these late Warrs have abundantly verified.

Twelfthly, Lovers of pleasures more then lo­vers of God; which is the complexion of false Professors in these dayes; whose judgement and practice tend to wantonnesse, setting aside the love of God, as a feigned notion, making God indeed, to be nothing; affirming most blasphe­mously, that their reason is God.

Thirteenthly, In Vers. 6. Creep into Houses, leading captive silly Women, laden with sins, led away with diverse lusts: This most sadly suites to these pernicious times, as appeares by those Ranting Priests, or Teachers, who in private Preach and practice Doctrines of Adulteries, and running away with other mens Wives.

Fourteenthly, In Vers. 8. Resisting the truth as Jannes and Jambres did Moses: Just so now, swarmes of those that are unsound in the truth, make it their whole businesse to bring the sound conscionable Ministers of Christ into contempt, accounting it a great peice of Religion so to doe.

Fifteenthly, Tis prophesied in 2 Pet. 2. Vers. 1. There shall be false Teachers among you, who pri­vily [Page 200]shall bring in damnable Heresies, even deny­ing the Lord that bought them: Which is wo­fully fulfilled in these times; wherein those that take upon them the notion of Teachers, and their followers (not to mention their innume­rable other Heresies) have affirmed, that Christ ‘ is a carnall or fleshly thing: That those that are growne Christians may goe to God immedi­ately without a Christ. Others goe higher; that Christ did not rise againe. Others yet higher; Contemning him by the notion of the man dying at Jerusalem.’ Thus first in their blasphemous opinions, they deny the Lord Christ that bought them; that bought them, not onely in the judgement of Charity, which is not the ful weight of the Apostles aggravation of their sin; but also bought them, in laying downe a sufficient price for all sinners, and so for them; yea fur­ther, bought them in taking upon him the com­mon nature of all men, bringing it neerer to him then the nature of Angels, Heb. 2. whereby he makes mankinde saveable (denying it to lapsed Angels.) Yea lastly, bought them, in preaching to them in the Gospel that he dyed for sinners inde­finitely, offering himselfe and salvation by his blood unto them, beseeching them to receive him by faith, and he will actually save them. Second­ly, They deny him in their impious practises, (called A trampling of Christ, Heb. 10.29.) [Page 201]For Vers. 3. Tis here sayd, Through covetous­nesse, they make merchandise of you. Vers. 13. They count it pleasure to ryot in the day time, and are spots and blemishes, while they feast with you. Vers. 14. Having eyes full of adultery, that can­not cease from sin, beguiling unstable soules; an heart exercised with covetous practises, &c. Are gon astray from the right way unto the way of Ba­laam, who loved the wages of unrighteousnesse, Vers. 17. Wells without water, and Clouds car­ryed with a tempest, Vers. 18. Speaking great swelling words of vanity, they allure through the lusts of the flesh, through much wantonnesse those that were escaped from them who live in errour, Vers. 19. Who promising them liberty, they them­selves are the servants of corruption. Vers. 20. For if after they have escaped the pollutions of the World, THROUGH THE KNOVVLEDGE OF THE LORD AND SAVIOUR IESUS CHRIST, they are againe intangled therein and overcome, the later end is worse with them then the beginning. O what a lively Iconisme and Character is this of these times; limbing forth to the life, the hereticall impious persons there­of, that deny Christ in practise also. Evill opi­nions will not be alone, without evill practises. If men teach errours and heresies it must be for some advantage. They doe as in Vers. 3. through covetousnesse make merchandise of their auditory. [Page 202]Their hearts being exercised, as tis in the four­teenth Verse, with covetous practises, they vent wicked strange Doctrines, and thereby as Vers. 15. receive of their followers the wages of un­righteousnesse, as Balaam did of Balaak for comming to curse and seduce the people of Isra­el. So they make merchandise of Professors; sel­ling their soules to sin and Hell, for the gaine they receive by teaching such Doctrines: And on the other side, if people will maintaine such Impostors, for teaching such their Doctrines, there must be something in those Doctrines that must exceedingly please that people. Now the two ingredients mentioned in this Chapter, and Preached in this Age by these Varlets, please un­sound hearted Professors exceeding wel; name­ly, Doctrines of adultery, of lusts of the flesh, and of much wantonnesse; and Doctrines of he­resie, that there is no need of a Christ, no need to labour or trouble themselves with faith and re­pentance, and the rules of the Gospell. Though they were once carryed on in a way of reforma­tion, in and through the knowledge of Christ, yet now they may lay aside Christ, and tis their LIBERTY so to doe; and their corruption of practice is their perfection, as they openly pro­fesse it in these evill dayes; and though in the judgement of the Scriptures and of good men, they are as BRUTE BEASTS, and SPOTS, [Page 203]and BLEMISHES to the beauty of the Church; yet they count it pleasure to ryot, in the day time of the Gospel, and if need be of the naturall day; and sporting themselves in their lascivious ways, though good men count them deceivings. But that, nor our eares, nor this place wil beare it, many horrid particulars might be here recited, of the practises of these times. They speak great swellings (but are but) WORDS, and of va­nity: Though they seeme to be Wells, yet not to hold the waters of life, Doctrines of godli­nesse; but onely pitts to catch mens soules in. And though they seem to be high, they are but Clouds, and not set to raine and drop downe the Doctrines of truth; but empty Clouds car­ryed up and downe with the tempests of tempta­tions, of motions of their lusts, and admiration of a fresh auditory, to adore them for their li­centious and flesh-pleasing Doctrines.

Sixteenthly, Tis prophesied in 2 Pet. 3.3, 4. That in the last dayes there shall be Scoffers, walk­ing after their owne lusts, and saying, Where is the promise of his comming, for since the Fathers fell asleep all things continue as they were from the beginning of the Creation? Most exactly fulfilled in these dayes; thousands of people alleadging the Scriptures (as these doe) for their licen­tiousnesse, but refuse them where they are a­gainst them. They settle themselves in a way of [Page 224] walking after their owne lusts, and then turne Scoffers and despisers of the Doctrine of Heaven and Hell, and the immortality of the soule; as mine, and others eares in part can witnesse.

Seventeethly, and lastly, Tis prophesied in Jude, Vers. 18, 19. That those scoffers in the last times, walking after their owne ungodly lusts, should separate themselves, but are sensuall, not having the spirit. A most high impudence; yet fulfilled in these times upon many. These scof­fers openly making local Heaven and Hell, and the reunion of soule and body after death, a meer fiction; they utterly make voyd the whole frame and System of the Scriptures, wherein we are taught the spirit, and doe receive the spirit, 2 Cor. 3. and yet wil pretend the spirit. They are [...], meer vegetable, or animals, in compari­son of the spirit of grace; yea, live most sensu­ally and contrarily to the operation of the spirit where it dwels, and yet pretend to have the spi­rit. They [...], they separate, segregate, or put a notion of distinction on themselves in their owne opinion, that they have the spirit; that they are better then others that are more strict, and yet the Apostle wil allow them to be but animals at the best; yea Bruit beasts, as yee heard, 2 Pet. 2. as their lives testifie against them, in that they walke after their owne lusts, and not after the rules and ruleings of the [Page 205]spirit, as it acts in them that have indeed the holy spirit.

Thus yee have a short survey of the mighty masse of evils of the last dayes; yee have had also a parallel of those sinnes, and these present times we now live in. And not onely here in these Nations we live in, but of other Nations beyond the Seas, especially where peace and li­berty have abounded after great troubles. Their rotten hearted men, their hellish Books, and Writings, and so their damnable opinions and wayes of practice, have been transmitted hither, so that the whole Earth, the whole Christian World is corrupted before the Lord.

What therefore can we expect, but that the Lord should take up some such resolutions as he did, Gen. 6. immediately afore the Flood; to bring an universal destruction or desolation up­on the generality of them that are called Profes­sors or Christians, called there the Sons of God.

And surely (a thing to be trembled at) God hath not been silent to tel as wel what shal be the judgement upon the sins of the last times; as the sins of the last times: And therefore if the sins of the last times be ours, the judgements of the last times wil be ours, unlesse some effectu­al course be taken: For Gods threatnings are conditional in the meaning, however expressed, as we see in the story of Nineveh.

Though judgements are threatned in the same places of Scripture where we had the sins fore­prophesied. (2 Tim. 3.1. Those last impious times, shal be perilous times. And 2 Pet. 2. Vers 1. & 8. they shal bring upon themselves swift destruction, whose judgement now of along time lingereth not, and their damation slumbereth not. 2 Pet. 3.10. The day of the Lord will come as a theefe in the night, in the which the Heavens shal passe away with a great noyse, and the elements shall melt with fervent heat, the Earth also, and the works that are therein shall be burnt up:) Yet in the same Scriptures are directions for e­scape to them that repent and beleeve and pray. For the Apostle there tels us, Vers. 11. Seeing all these things shall be dissolved, what manner of persons ought we to be in all holy Conversation, and Godlinesse. And what then? What shall this availe against an epidemical disease of sin, and a general ruine upon the Earth? The Apo­stle answers both there, and Chap. 2. That the destruction shal be to the wicked, not to the godly; his words there in 2 Pet. 3. Vers. 13. are, Neverthelesse we according to his promise, expect new Heavens, and a new Earth, wherein dwells righteousnesse. And in 2 Pet. 2.4, 5. &c. to Ver. 10. his words and comforts are, That God kept the obedient Angels, though the sinning Angels he cast downe to Hell. And though he spared not [Page 207]the old World, yet he saved Noah the Preacher of righteousnesse, &c. And albeit hee turned the Cities of Sodom and Gomorah into ashes, yet he delivered just Lot, &c. And upon, or from all, the Apostle draws an universal close of comfort, that the Lord knoweth how to deliver the godly out of temptations, though he punish the ungodly.

You see then it shal not be in vaine for the little flock of the godly to humble and pray, when an universal storme is comming. If there had been but ten righteous in Sodom, it had been spared. One wise Woman in Abel delivered the City. And Jer. 5.1. to the same purpose. So Ezek. 9.4. Mal. 3.16, 17. And the Prophet speaks in general, Isa. 3.10. Say to the righte­ous it shall be well with them.

Therefore, whereas the prophane Hereticks, adulterous swearers, blasphemers, Atheists, Pa­pists, debosht men, have been eaten up by the late Warrs, by thousands, and a kinde of reli­gi [...]s irreligious swarme and spawne of Here­ticks, adulterers, swearers, blasphemers, Athe­ists, and all sinning miscreants, are risen up in their stead, whose sins are worse, because sinned upor pretended principles so to doe, and may so doe, and therefore the cry of their sins greater, let us that feare the Lord indeed, cry mightily to the Lord, that through the blood of Christ, that cryes better things then the blood of Abel, we [Page 208]may outcry their sins: Their sins are stil extant and insolent, new Warrs threatned; tis no time for true Christians to be secure. So shal the Ca­tastrophe be to us as to the Israelites going to Warr with Canaan; if the Achans be punished and the godly Israelites humbled, Canaanites (though once their Brethren, yet worshipping God according to the inventions of men, and not accepting Peace, according to Gods rule when offered) are overthrowne, and the Isra­elites possesse their Land. This is more consider­able because Joshua is made a type of Christ, and called Jesus, and the rest in Canaan a type of our rest in a glorious estate on Earth, Hebr. 4. (weigh the Chapter, and the Original they that can, and they shall finde it so.) And what is sayd in that first of Joshua, and in a particular case of that Warr, Vers. 5. Is by the same Epi­stle to the Hebrews, Chap. 13. applyed to all be­leevers, in all cases: And that which is spoken in that first of Joshua, that all the ground [...]he Israelites shall tread on should be theirs, is pro­mised to all beleevers according to Dan. 2. Dan. 7. &c. in Revel. 20.

Amen.