The first Chapter.

That miracles are ceased.

ALTHOUGH in times past, it pleased God,Psal. 136. 4.
Psal. 72. 18.
Psal. 88. 10. extraordinarilie to shew miracles amongest his people, for the strengthening of their faith in the Messias; and againe at his comming to confirme their faith by his wonderfull dooings, and his speciall graces and gifts bestowed by him upon the apostles, &c: yet we ordinarilie read in the scriptures, that it is the Lord that worketh great wonders. Yea David saith, that among the dead (as in this case of Samuel)Isai. 42.
John 3, 2.
Ibid. 7, 16.
In annotat. in Johan. 3. God himselfe sheweth no wonders. I find also that God will not give his glorie and power to a creature. Nichodemus being a Pharisie could saie, that no man could do such miracles as Christ did, except God were with him, according to the saieng of the prophet to those gods and idols, which tooke on them the power of God;Isai. 45. Doo either good or ill if you can, &c. So as the prophet knew and taught thereby, that none but God could worke miracles. Infinite places for this purpose might be brought out of the scripture, which for brevitie I omit and overslip.

S. Augustine,August. de verbis Dom. secundum Matth. sermone. 18. among other reasons, whereby he prooveth the ceasing of miracles, saith; Now blind flesh dooth not open the eies of the blind by the miracle of God, but the eies of our hart are opened by the word of God. Now is not our dead carcase raised any more up by miracle, but our dead bodies be still in the grave,/157. and our soules are raised to life by Christ. Now the eares of the deafe are not opened by miracle, but they which had their eares shut before, have them now opened to their salvation. The miraculous healing of the sicke, by annointing, spoken of by S. James,James. 5, 14. is objected by manie, speciallie by the papists, for the maintenance of their sacrament of extreame unction: which is apishlie and vainelie used in the Romish church, as though that miraculous gift had continuance till this daie: wherein you shall see what CalvineJ. Calvin. Institut. lib. 4. cap. 19. sect. 18. speaketh in his institutions. The grace of healing (saith he) spoken of by S. James, is vanished awaie, as also the other miracles, which the Lord would have shewed onelie for a time, that he might make the new preaching of the gospell mervellous for ever.Idem. ibid. sect. 19.
Isai. 9. 7. Why (saith he) doo not these (meaning miraclemongers) appoint some Siloah to swim in, whereinto at certeine ordinarie recourses of times sicke folke maie plunge themselves? Why doo they not lie a long upon the dead, bicause PauleActs. 20, 10.
Idem. ibid. nempe J. Calvine. raised up a dead child by that meanes? Verelie (saith he) James in the miracle to annoint, spake for that time, whiles the church still enjoied such blessings of God. Item, he saith, that the Lord is present with his in all ages; and so often as need is, he helpeth their sicknesses, no lesse than in old time. But he dooth not so utter his manifest powers, nor distributeth miracles, as by the hands of the apostles, bicause the gift was but for a time. Calvine even there concludeth thus; They saie such vertues or miracles remaine, but experience saith naie. And see how they agree among themselves. DanÆus saith, that neither witch nor divell can worke miracles. Giles Alley saith directlie,/116. that witches worke miracles. Calvine saith they are all ceased. All witchmongers saie they continue. But some affirme, that popish miracles are vanished and gone awaie: howbeit witches miracles remaine in full force. So as S. Loy is out of credit for a horsseleach, Maister T. and mother Bungie remaine in estimation for prophets: naie Hobgoblin and Robin goodfellow are contemned among yoong children, and mother Alice and mother Bungie are feared among old fooles. The estimation of these continue, bicause the matter hath not beene called in question: the credit of the other decaieth, bicause the matter hath beene looked into. Whereof I saie no more, but that S. Anthonies blisse will helpe/158. your pig, whensoever mother Bungie dooth hurt it with hir cursse. And therefore we are warned by the word of God,Prov. 51. in anie wise not to feare their cursses. But let all the witchmongers, and speciallie the miraclemongers in the world answer me to this supposition; Put case that a woman of credit, or else a woman-witch should saie unto them, that she is a true prophet of the Lord, and that he revealeth those secret mysteries unto hir, whereby she detecteth the lewd acts and imaginations of the wicked, and that by him she worketh miracles, and prophesieth, &c: I thinke they must either yeeld, or confesse that miracles are ceased. But such things (saith Cardane)H. Card. de miracul. as seeme miraculous, are cheeflie doone by deceipt, legier- demaine, or confederacie; or else they maie be doone, and yet seeme unpossible, or else things are said to be done, and never were nor can be doone.

The second Chapter.

That the gift of prophesie is ceased.

THAT witches, nor the woman of Endor, nor yet hir familiar or divell can tell what is to come, may plainelie appeare by the words of the prophet,Isai. 41. who saith; Shew what things are to come, and we will saie you are gods indeed. According to that which Salomon saith; Who can tell a man what shall happen him under the sunne?1 Sam. 28.
Rom. 12.
1. Cor. 12.
1. Pet. 1. Marrie that can I (saith the witch of Endor to Saule.) But I will rather beleeve Paule and Peter, which saie, that prophesie is the gift of God, and no worldlie thing. Then a cousening queane,[del. the full stop] that taketh upon hir to doo all things, and can doo nothing but beguile men: up steppeth also mother Bungie, and she can tell you where your horsse or your asse is bestowed, or anie thing that you have lost is become, as Samuell could; and what you have doone in all your age past, as Christ did to the woman of Sichar at JacobsJohn. 4. well; yea and what your errand is, before you speake, as ElizÆus did.

Peter Martyr saith, that onelie God and man knoweth the/159. heart of man, and therefore, that the divell must be secluded,P. Martyr. loc. com. 9. sect. 17. alledging these places; Solus Deus est scrutator cordium, Onelie God is the searcher of hearts. And, Nemo scit quÆ sunt hominis, nisi spiritus hominis qui est in eo, None knoweth the things of man, but the spirit of man which is within him. And Salomon saith, Tu solus nosti cogitationes hominum, Thou onelie knowest the thoughts of men. And Jeremie saith in the person of God, Ego Deus scrutans corda & renes, I am God searching hearts and reines. Also Matthew saith of Christ, Jesus autem videns cogitationes eorum, And Jesus seeing their thoughts, who in scripture is called the searcher and knower/117. of the thoughts in the heart: as appeareth in Acts, 1. & 15. Rom. 8. Matth. 9. 12. & 22. Marke. 2. Luke. 6, & 7. & 11. John. 1. 2. 6. & 13. Apoc. 2. & 3. and in other places infinite.

The same Peter MartyrP. Martyr. in loc. comm. also saith, that the divell maie suspect, but not know our thoughts: for if he should know our thoughts, he should understand our faith; which if he did, he would never assalt us with one temptation. Indeed we read that Samuel could tell where things lost were straied, &c: but we see that gift also ceased by the comming of Christ, according to the saieng of Paule; Hebr. 1, 8. & 2. At sundrie times, and in diverse maners God spake in the old times by our fathers the prophets, in these last daies he hath spoken unto us by his sonne, &c. And therefore I saie that gift of prophesie, where- with God in times past endued his people, is also ceased, and counterfeits and couseners are come in their places, according to this saieng of Peter:2. Pet. 2. 1. There were false prophets among the people, even as there shalbe false teachers among you, &c. And thinke not that so notable a gift should be taken from the beloved and elect people of God, and committed to mother Bungie, and such like of hir profession.

The words of the prophet Zacharie are plaine, touching the ceasing both of the good and bad prophet,Zach. 13. to wit: I will cause the prophets and uncleane spirits to depart out of the land, and when anie shall yet prophesie, his parents shall saie to him; Thou shalt not live, for thou speakest lies in the name of the Lord: and his parents shall thrust him through when he prophesieth, &c.J. Chrysost. in evang. Johan. hom. 18.
Pet. Blest. epist. 49. No, no: the foretelling of things to come, is the onelie worke of God, who disposeth all things sweetlie, of whose counsell there hath never yet beene anie man. And to know our labours, the times/160. and moments God hath placed in his owne power. Also Phavorinus saith, that if these cold prophets or oraclers tell thee prosperitie, and deceive thee, thou art made a miser through vaine expectation: if they tell thee of adversitie, &c: and lie, thou art made a miser through vaine feare. And therefore I saie, we maie as well looke to heare prophesies at the tabernacle, in the bush, of the cherubin, among the clouds, from the angels, within the arke, or out of the flame, &c: as to expect an oracle of a prophet in these daies.

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

The third Chapter.

That Oracles are ceased.

TOUCHING oracles, which for the most part were idols of silver, gold, wood, stones, &c:Thucidid. lib. 2.
Cicer. de. divin. lib. 2. within whose bodies some saie uncleane spirites hid themselves, and gave answers: as some others saie, that exhalations rising out of the ground, inspire their minds, whereby their priests gave out oracles; so as spirits and winds rose up out of that soile, and indued those men/118. with the gift of prophesie of things to come, though in truth they were all devises to cousen the people, and for the profit of preests, who received the idols answers over night, and delivered them backe to the idolaters the next morning: you shall understand, that although it had beene so as it is supposed; yet by the reasons and proofes before rehearsed, they should now cease: and whatsoever hath affinitie with such miraculous actions, as witchcraft, conjuration, &c: is knocked on the head, and nailed on the crosse with Christ, who hath broken the power of divels, and satisfied Gods justice,/161. who also hath troden them under his feete, & subdued them, &c. At whose comming the prophet ZacharieZach. 13, 2. saith, that the Lord will cut the names of idols out of the land, and they shall be no more remembered; and he will then cause the prophets and uncleane spirits to depart out of the land. It is also written;Mich. 5, 12. I will cut off thine inchanters out of thine hand, and thou shalt have no more soothsaiers. And indeed the gospell of Christ hath so laid open their knaverie, &c: that since the preaching thereof, their combes are cut, and few that are wise regard them. And if ever these prophesies came to take effect, it must be upon the coming of Christ, whereat you see the divels were troubled and fainted, when they met him, saieng, or rather exclaming upon him on this wise; Fili Dei cur venisti nos cruciare ante tempus? O thou sonne of God, whie commest thou to molest us (or confound us) before our time appointed? Which he indeed prevented, and now remaineth he our defender and keeper from his clawes. So as now you see here is no roome left for such ghests.

Howbeit, you shall heare the opinion of others, that have beene as much deceived as your selves in this matter: and yet are driven to confesse, that GOD hath constituted his sonne to beat downe the power of divels, and to satisfie Gods justice, and to heale our wound received by the fall of Adam, according to Gods promise in Genesis. 3.Gen. 3. The seed of the woman shall tread downe the serpent, or the divell. EusebiusEuseb. lib. 5, cap. 1. (in his fift booke De prÆdicatione Evangelii, the title whereof is this, that the power of divels is taken awaie by the comming of Christ) saith; All answers made by divels, all soothsaiengs and divinations of men are gon and vanished awaie. Item he citeth PorphyrieIdem. Ibid. in his booke against christian religion, wherein these words are rehearsed;Porphyr. in lib. contra christ. relig. It is no mervell, though the plague be so hot in this citie: for ever since Jesus hath beene worshipped, we can obteine nothing that good is at the hands of our gods. And of this defection and ceasing of oracles writeth CiceroCic. de divin. lib. 2.
J. Chrysost. de laud.
Paul. hom 4. long before, and that to have happened also before his time. Howbeit, Chrysostome living long since Cicero, saith, that Apollo was forced to grant, that so long as anie relike of a martyr was held to his nose, he could not make anie answer or oracle. So as one may perceive, that the heathen were wiser in this behalfe than manie christians, who in/162. times past were called Oppugnatores incantamentorum, as the English princes are called Defensores fidei. Plutarch calleth Boeotia (as we call bablers) by the name of manie words, bicause of the multitude of oracles there, which now (saith he) are like to a spring or fountaine which is dried up. If anie one remained, I would ride five hundred miles to see it: but in the whole world/119. there is not one to be seene at this houre; popish cousenages excepted.

But PlutarchPorphyr. writeth verses in Apollos name, of the death of Apollo: cited by J. Bod. fol. 6. saith, that the cause of this defection of oracles, was the divels death, whose life he held to be determinable and mortall, saieng they died for verie age; and that the divining preests were blowne up with a whirlewind, and soonke with an earthquake. Others imputed it to the site or the place of the planets, which when they passed over them, carried awaie that art with them, and by revolution may returne, &c. Eusebius also citeth out of him the storie of Pan, which bicause it is to this purpose, I will insert the same; and since it mentioneth the divels death, you may beleeve it if you list: for I will not, as being assured that he is reserved alive to punish the wicked, and such as impute unto those idols the power of almightie God.

The fourth Chapter.

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

PLUTARCH saith, that his countriman *Epotherses[* read Epi] told him, that as he passed by sea into Italie, manie passengers being in his bote, in an evening, when they were about the ilands EchinadÆ, the wind quite ceased: and the ship driving with the tide, was brought at last to Paxe. And whilest some slept, and others quaft, and othersome were awake (perhaps in as ill case as the rest) after supper suddenlie a voice was heard calling, Thamus; in such sort as everie man marvelled. This ThamusThamus having little to doo, thought to plaie with his companie, whom he might easilie overtake with such a jest. was a pilot,/163. borne in Aegypt, unknowne to manie that were in the ship. Wherefore being twise called, he answered nothing; but the third time he answered: and the other with a lowder voice commanded him, that when he came to Palodes, he should tell them that the great God Pan was departed. Whereat everie one was astonied (as Epitherses affirmed.) And being in consultation what were best to doo, Thamus concluded, that if the wind were hie, they must passe by with silence; but if the weather were calme, he must utter that which he had heard. But when they came to Palodes, and the wether calme, Thamus looking out toward the land, cried alowd, that the great god Pan was deceased: and immediatlie there followed a lamentable noise of a multitude of people, as it were with great woonder and admiration. And bicause there were manie in the ship, they said the fame thereof was speedilie brought to Rome, and Thamus sent for by Tiberius the Emperour, who gave such credit thereto, that he diligentlie inquired and asked, who that Pan was. The learned men about him supposed, that Pan was he who was the sonne of Mercurie and Penelope, &c. Eusebius saith, that this chanced in the time of Tiberius the Emperor, when Christ expelled all divels, &c.

Paulus Marsus, in his notes upon Ovids Fasti, saith, that this voice was/120. heard out of Paxe, that verie night that Christ suffered, in the yeare of Tiberius the nineteenth. Surelie, this was a merrie jest devised by Thamus,A detection of Thamus his knaverie. who with some confederate thought to make sport with the passengers, who were some asleepe, and some droonke, and some other at plaie, &c: whiles the first voice was used. And at the second voice, to wit, when he should deliver his message, he being an old pilot, knew where some noise was usuall, by meanes of some eccho in the sea, and thought he would (to the astonishment of them) accomplish his devise, if the wether prooved calme. Whereby may appeare, that he would in other cases of tempests, &c: rather attend to more serious busines, than to that ridiculous matter. For whie else should he not doo his errand in rough wether, as well as in calme? Or what need he tell the divell thereof, when the divell told it him before, and with much more expedition could have done the errand himselfe?

*But* Legend. aur. in vita sancti AndreÆ. fol. 39. you shall read in the Legend a fable, an oracle I would/164. saie, more authentike. For many will say that this was a prophane storie, and not so canonicall as those which are verefied by the popes authoritie: and thus it is written. A woman in hir travell sent hir sister to Diana, which was the divell in an idoll (as all those oracles are said to be) and willed hir to make hir praiers, or rather a request, to knowe of hir safe deliverie: which thing she did. But the divell answered; Why praiest thou to me? I cannot helpe thee, but go praie to Andrew the apostle, and he may helA gentle and a godlie divell.pe thy sister, &c. Lo, this was not onelie a gentle, but a godlie divell, pittieng the womans case, who revealing his owne disabilitie, enabled S. Andrew more. I knowe some protestants will saie, that the divell, to mainteine idolatrie, &c: referred the maid to S. Andrew. But what answer will the papists make, who thinke it great pietie to praie unto saints, and so by consequence honest courtesie in the divell, to send hir to S. Andrew, who wold not faile to serve hir turne, &c.

The fift Chapter.

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

THE opinions of the fathers, that oracles are ceased by the coming of Christ, you shall find in these places following, to wit:Athanas. de human. verbi. fol. 55 & 64 Justinus In dialogis adversus JudÆos, Athanasius De humanitate verbi, Augustine De civitate Dei, Eusebius Lib. 7. cap. 6, Item lib. 5. cap. 1. 8. Rupertus In Joan. lib. 10. 12. Plutarch De abolitione oraculorum, Plinie lib. 30. natural. historiÆ. Finallie, Athanasius concludes, that in times past there were oracles in Delphos, Boeotia, Lycia, and other places: but now since Christ is preached to all men, this madnesse is ceased. So as you see, that whatsoever estimation in times past, the ancient fathers conceived (by heeresaie) of those miraculous matters of idols and oracles, &c: they themselves refuse now, not onelie to beare witnesse of; but also affirme, that ever/ since Christs comming their mouthes have beene stopped/165.

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

The sixt Chapter.

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

THESE cousening oracles, or rather oraclers used (I saie) to exercise their feats and to doo their miracles most commonly in maids, in beasts, in images, in dens, in cloisters, in darke holes, in trees, in churches or churchyards, &c: where preests, moonks, and friers had laid their plots, and made their confederacies aforehand, to beguile the world, to gaine monie, and to adde credit to their profession. This practise began in the okes of Dodona,Strabo Geog. lib 16.
J. Wier. li. 1. de prÆs. dÆm. cap. 12. in the which was a wood, the trees thereof (they saie) could speake. And this was doone by a knave in a hollowe tree, that seemed sound unto the simple people. This wood was in Molossus a part of Greece, called Epyrus, and it was named Dodonas oracles. There were manie oracles in Aegypt; namelie, of Hercules, of Apollo, of Minerva, of Diana, of Mars, of Jupiter, and of the oxe Apys, who was the sonne of Jupiter, but his image was worshipped in the likenesse of an oxe. Latona, who was the mother of Apollo, was an oracle in the citie of Bute. The preests of Apollo, who alwaies counterfaited furie and madnesse, gave oracles in the temple called Clarius, within the citie of Colophon in Greece. At Thebes in Boeotia and also in LÆbadia, Trophonius was the cheefe oracle. At Memphis a cow, at Corinth an oxe called Mineus, in Arsinoe a crocodile, in Athens a prophet called Amphiaraus, who/166. indeed died at Thebes, where they saie the earth opened, & swallowed him up quicke. At Delphos was the great temple of Apollo, where divels gave oracles by maides (as some saie) though indeed it was doone by preests. It was built upon Parnassus hill in Greece. And the defenders of oracles saie, that even as rivers oftentimes are diverted to another course; so likewise the spirit, which inspired the cheefe prophets, may for a time be silent, and revive againe by revolution.

Demetrius saith, that the spirits, which attended on oracles, waxed wearie of the peoples curiositie and importunitie, and for shame forsooke the temple. But as *one* H. Haw. in his defensative against prophesies. that of late hath written against prophesies saith; It is no marvell, that when the familiars that speake in trunks were repelled from their harbour for feare of discoverie, the blocks almightie lost their senses. For these are all gone now, and their knaverie is espied; so as they can no longer abuse the world with such bables. But whereas/122. these great doctors suppose, that the cause of their dispatch was the comming of Christ; if they meane that the divell died, so soone as he was borne, or that then he gave over his occupation: they are deceived. For the popish church hath made a continuall practise hereof, partlie for their owne private profit, lucre, and gaine; and partly to be had in estimation of the world, and in admiration among the simple. But indeed, men that have learned Christ, and beene conversant in his word, have discovered and shaken off the vanitie and abhomination heereof. But if those doctors had lived till this daie, they would have said and written, that oracles had ceased, or rather beene driven out of EnglandIn whose daies oracles ceased in England in the time of K. Henrie the eight, and of Queene Elizabeth his daughter; who have doone so much in that behalfe, as at this houre they are not onlie all gone, but forgotten here in this English nation, where they swarmed as thicke as they did in Boeotia, or in any other place in the world. But the credit they had, depended not upon their desart, but upon the credulitie of others. Now there- fore I will conclude and make an end of this matter, with the opinion and saieng of the prophet;Zach. 10.
Isai. 44. Vaine is the answer of idols. For they have eies and see not, eares and heare not, mouthes and speake not, &c: and let them shew what is to come, and I will saie they are gods indeed//