Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	harden_v	moses_n	pharaoh_n	4,537	5	10.9869	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04243	Daemonologie in forme of a dialogue, diuided into three bookes.	James I, King of England, 1566-1625.	1597 (1597)	STC 14364; ESTC S107574	43,300	184

Alwaies for that part that witchcraft and Witches haue bene and are the former part is clearelie proved by the Scriptures and the last by dailie experience and confessions PHI. I know yee will alleadge me Saules Pythonisse but that as appeares will not make much for you EPI Not onlie that place but divers others But I marvel why that should not make much for me PHI. The reasones are these first yee may consider that Saul being troubled in spirit and having fasted long before as the text testifieth and being come to a woman that was bruted to haue such knowledge and that to inquire so important news he having so guiltie a conscience for his hainous offences and specially for that same vnlawful curiositie and horrible defection and then the woman crying out vpon the suddaine in great admiration for the vncouth sicht that she alledged to haue sene discovering him to be the King thogh disguysed denied by him before it was no wounder I say that his senses being thus distracted he could not perceaue hir faining of hir voice hee being himselfe in an other chalmer and seeing nothing Next what could be or was raised The spirit of Samuel Prophane and against all Theologie the Diuell in his likenes as vnappeirant that either God would permit him to come in the shape of his Saintes for then could neuer the Prophets in those daies haue bene sure what Spirit spake to them in their visiones or then that he could fore-tell what was to come there after for Prophecie proceedeth onelie of GOD and the Devill hath no knowledge of things to come EPI Yet if yee will marke the wordes of the text ye will finde clearely that Saul saw that apparition for giving you that Saul was in an other Chalmer at the making of the circles conjurationes needeful for that purpose as none of that craft will permit any vthers to behold at that time yet it is evident by the text that how sone that once that vnclean spirit was fully risen shee called in vpon Saul For it is saide in the text that Saule knew him to be Samuel which coulde not haue bene by the hearing tell onely of an olde man with an mantil since there was many mo old men dead in Israel nor Samuel And the common weid of that whole Cuntrey was mantils As to the next that it was not the spirit of Samuel I grant In the proving whereof ye neede not to insist since all Christians of whatso-ever Religion agrees vpon that and none but either mere ignorants or Necromanciers or Witches doubtes thereof And that the Diuel is permitted at som-times to put himself in the liknes of the Saintes it is plaine in the Scriptures where it is said that Sathan can transforme himselfe into an Angell of light Neither could that bring any inconvenient with the visiones of the Prophets since it is most certaine that God will not permit him so to deceiue his own but only such as first wilfully deceiues them-selves by running vnto him whome God then suffers to fall in their owne snares and justlie permittes them to be illuded with great efficacy of deceit because they would not beleeue the trueth as Paul sayth And as to the diuelles foretelling of things to come it is true that he knowes not all thinges future but yet that he knowes parte the Tragicall event of this historie declares it which the wit of woman could never haue fore-spoken not that he hath any prescience which is only proper to God or yet knows anie thing by loking vpon God as in a mirrour as the good Angels doe he being for euer debarred from the fauorable presence countenance of his creator but only by one of these two meanes either as being worldlie wise and taught by an continuall experience ever since the creation judges by likelie-hood of thinges to come according to the like that hath passed before and the naturall causes in respect of the vicissitude of all thinges worldly Or else by Gods employing of him in a turne and so foreseene thereof as appeares to haue bin in this whereof we finde the verie like in Micheas propheticque discourse to King Achab. But to prooue this my first proposition that there can be such a thing as witch-craft witches there are manie mo places in the Scriptures then this as I said before As first in the law of God it is plainely prohibited But certaine it is that the Law of God speakes nothing in vaine nether doth it lay curses or injoyne punishmentes vpon shaddowes condemning that to be il which is not in essence or being as we call it Secondlie it is plaine where wicked Pharaohs wise-men imitated ane number of Moses miracles to harden the tyrants heart there by Thirdly said not Samuell to Saull that disobedience is as the sinne of Witch-craft To compare to a thing that were not it were too too absurd Fourthlie was not Simon Magus a man of that craft And fiftlie what was she that had the spirit of Python beside innumerable other places that were irkesom to recite CHAP. II. ARGV What kynde of sin the practizers of these vnlawfull artes committes The division of these artes And what are the meanes that allures any to practize them PHILOMATHES BVT I thinke it very strange that God should permit anie man-kynde since they beare his owne Image to fall in so grosse and filthie a defection EPI Although man in his Creation was made to the Image of the Creator yet through his fall having once lost it it is but restored againe in a part by grace onelie to the elect So all the rest falling away from God are given over in the handes of the Devill that enemie to beare his Image and being once so given over the greatest and the grossest impietie is the pleasantest and most delytefull vnto them PHI. But may it not suffice him to haue indirectly the rule and procure the perdition of so manie soules by alluring them to vices and to the following of their own appetites suppose he abuse not so many simple soules in making them directlie acknowledge him for their maister EPI No surelie for hee vses everie man whom of he hath the rule according to their complexion and knowledge And so whome he findes most simple he plaineliest discovers himselfe vnto them For hee beeing the enemie of mans Salvation vses al the meanes he can to entrappe them so farre in his snares as it may be vnable to them thereafter suppose they would to rid themselues out of the same PHI. Then this sinne is a sinne against the holie Ghost EPI It is in some but not in all PHI. How that Are not all these that runnes directlie to the Devill in one Categorie EPI God forbid for the sin against the holie Ghost hath two branches The one a falling backe from the whole service of GOD and a refusall of all his preceptes The other is the doing