Daemonologie. James I, King of England
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 trans-forme himselfe into an Angell of light.
2. Cor. 11.14.
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 things 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.
1. King. 22.
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:
Exod. 22.
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,
Exod. 7 & 8.
to harden the tyrants heart there by. Thirdly, said not Samuell to Saull,
1. Sam. 15.
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?
Acts. 8.
And fiftlie, what was she that had the spirit of Python?
Acts 16.
beside innumerable other places that were irkesom to recite.
Chap. II
ARGVMENT.
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
Gen. 1.
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 of the first with knowledge, knowing that they doe wrong against their own conscience, and the testimonie of
Heb. 6. 10.
the holie Spirit, having once had a tast of the sweetnes of Gods mercies. Now in the first of these two, all sortes of Necromancers, Enchanters or Witches, ar comprehended: but in the last, none but such as erres with this knowledge that I haue spoken of.
Phi. Then it appeares that there are more sortes nor one, that are directlie professors of his service: and if so be, I pray you tell me how manie, and what are they?
Epi. There are principallie two sortes, wherevnto all the partes of that vnhappie arte are redacted; whereof the one is called Magie or Necromancie, the other Sorcerie or Witch-craft.
Phi. What I pray you? and how manie are the meanes, whereby the Devill allures persones in anie of these snares?
Epi. Even by these three passiones that are within our selues: Curiositie in great ingines: thrist of revenge, for some tortes deeply apprehended: or greedie appetite of geare, caused through great pouerty. As to the first of these, Curiosity, it is onelie the inticement of Magiciens, or Necromanciers: and the other two are the allureres of the Sorcerers, or Witches, for that olde and craftie Serpent, being a spirite, hee easilie spyes our affections, and so conformes himselfe thereto, to deceaue vs to our wracke.
Chap. III
ARGVMENT.
The significations and Etymologies of the words of Magie and Necromancie. The difference betuixt Necromancie and Witch-craft: What are the entressis, and beginninges, that brings anie to the knowledge thereof.
Philomathes.
I Would gladlie first heare, what thing is it that ye call Magie or Necromancie.
Epi. This worde Magie in the Persian toung, importes as muche as to be ane contemplator or Interpretour of Divine and heavenlie sciences: which being first vsed amongs the Chaldees, through their ignorance of the true divinitie, was esteemed and reputed amongst them, as a principall vertue: And therefore, was named vnjustlie with an honorable stile, which name the Greekes imitated, generally importing all these kindes of vnlawfull artes.
And this word Necromancie is a Greek word, compounded of Νεκρων & μαντεια, which is to say, the Prophecie by the dead. This last name is given, to this black & vnlawfull science by the figure Synedoche, because it is a principal part of that art, to serue them selues with dead carcages in their diuinations.
Phi. What difference is there betwixt this arte, and Witch-craft.
Epi. Surelie, the difference vulgare put betwixt them, is verrie merrie, and in a maner true; for they say, that the Witches ar servantes onelie, and slaues to the Devil; but the Necromanciers are his maisters and commanders.
Phi. How can that be true,