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Daemonologie

In Forme of a Dialogie

Diuided into three Bookes.

By James RX

Printed by Robert Walde-graue,

Printer to the Kings Majestie. An. 1597.

Cum Privilegio Regio.





CONTENTS


The Preface. To The Reader.
First Booke.
Chap. I.
Chap. II.
Chap. III.
Chap. IIII.
Chap. V.
Chap. VI.
Chap. VII.
Seconde Booke.
Chap. I.
Chap. II.
Chap. III.
Chap. IIII.
Chap. V.
Chap. VI.
Chap. VII.
Thirde Booke.
Chap. I.
Chap. II.
Chap. III.
Chap. IIII.
Chap. V.
Chap. VI.
Newes from Scotland.
To the Reader.
Discourse.






THE PREFACE. TO THE READER.


The fearefull aboundinge at this time in this countrie, of these
detestable slaues of the Deuill, the Witches or enchaunters, hath moved me
(beloued reader) to dispatch in post, this following treatise of mine, not
in any wise (as I protest) to serue for a shew of my learning & ingine,
but onely (mooued of conscience) to preasse thereby, so farre as I can, to
resolue the doubting harts of many; both that such assaultes of Sathan are
most certainly practized, & that the instrumentes thereof, merits most
severly to be punished: against the damnable opinions of two principally
in our age, wherof the one called SCOT an Englishman, is not ashamed in
publike print to deny, that ther can be such a thing as Witch-craft: and
so mainteines the old error of the Sadducees, in denying of spirits. The
other called VVIERVS, a German Phisition, sets out a publick apologie for
al these craftes-folkes, whereby, procuring for their impunitie, he
plainely bewrayes himselfe to haue bene one of that profession. And for to
make this treatise the more pleasaunt and facill, I haue put it in forme
of a Dialogue, which I haue diuided into three bookes: The first speaking
of Magie in general, and Necromancie in special. The second of Sorcerie
and Witch-craft: and the thirde, conteines a discourse of all these kindes
of spirits, & Spectres that appeares & trobles persones: together with a
conclusion of the whol work. My intention in this labour, is only to proue
two things, as I haue alreadie said: the one, that such diuelish artes
haue bene and are. The other, what exact trial and seuere punishment they
merite: & therefore reason I, what kinde of things are possible to be
performed in these arts, & by what naturall causes they may be, not that I
touch every particular thing of the Deuils power, for that were infinite:
but onelie, to speak scholasticklie, (since this can not bee spoken in our
language) I reason vpon _genus_ leauing species, _and differentia_ to be
comprehended therein. As for example, speaking of the power of Magiciens,
in the first book & sixt Chapter: I say, that they can suddenly cause be
brought vnto them, all kindes of daintie disshes, by their familiar
spirit: Since as a thiefe he delightes to steale, and as a spirite, he can
subtillie & suddenlie inough transport the same. Now vnder this _genus_
may be comprehended al particulars, depending thereupon; Such as the
bringing Wine out of a Wall, (as we haue heard oft to haue bene practised]
and such others; which particulars, are sufficientlie proved by the
reasons of the general. And such like in the second booke of Witch-craft
in speciall, and fift Chap. I say and proue by diuerse arguments, that
Witches can, by the power of their Master, cure or cast on disseases: Now
by these same reasones, that proues their power by the Deuil of disseases
in generally is aswell proued their power in speciall: as of weakening the
nature of some men, to make them vnable for women: and making it to abound
in others, more then the ordinary course of nature would permit. And such
like in all other particular sicknesses; But one thing I will pray thee to
obserue in all these places, where I reason upon the deuils power, which
is the different ends & scopes, that God as the first cause, and the
Devill as his instrument and second cause shootes at in all these actiones
of the Deuil, (as Gods hang-man:) For where the deuilles intention in them
is euer to perish, either the soule or the body, or both of them, that he
is so permitted to deale with: God by the contrarie, drawes euer out of
that euill glorie to himselfe, either by the wracke of the wicked in his
justice, or by the tryall of the patient, and amendment of the faithfull,
being wakened vp with that rod of correction. Hauing thus declared vnto
thee then, my full intention in this Treatise, thou wilt easelie excuse, I
doubt not, aswel my pretermitting, to declare the whole particular rites
and secretes of these vnlawfull artes: as also their infinite and
wounderfull practises, as being neither of them pertinent to my purpose:
the reason whereof, is giuen in the hinder ende of the first Chapter of
the thirde booke: and who likes to be curious in these thinges, he may
reade, if he will here of their practises, BODINVS Dæmonomanie, collected
with greater diligence, then written with judgement, together with their
confessions, that haue bene at this time apprehened. If he would know what
hath bene the opinion of the Auncientes, concerning their power: he shall
see it wel described by HYPERIVS, & HEMMINGIVS, two late Germaine writers:
Besides innumerable other neoterick Theologues, that writes largelie vpon
that subject: And if he woulde knowe what are the particuler rites, &
curiosities of these black arts (which is both vnnecessarie and perilous,)
he will finde it in the fourth book of CORNELIVS Agrippa, and in VVIERVS,
whomof I spak. And so wishing my pains in this Treatise (beloued Reader}
to be effectual, in arming al them that reades the same, against these
aboue mentioned erroures, and recommending my good will to thy friendly
acceptation, I bid thee hartely fare-well.

IAMES Rx.





FIRST BOOKE.


ARGVMENT.

_The exord of the whole. The description of Magie in speciall._




Chap. I.


ARGVMENT.

_Proven by the Scripture, that these vnlawfull artes in_ genere, _haue
bene and may be put in practise._

PHILOMATHES and EPISTEMON reason the matter.

PHILOMATHES.

I am surely verie glad to haue mette with you this daye, for I am of
opinion, that ye can better resolue me of some thing, wherof I stand in
great doubt, nor anie other whom-with I could haue mette.

EPI. In what I can, that ye like to speir at me, I will willinglie and
freelie tell my opinion, and if I proue it not sufficiently, I am heartely
content that a better reason carie it away then.

PHI. What thinke yee of these strange newes, which now onelie furnishes
purpose to al men at their meeting: I meane of these Witches?

EPI. Surelie they are wonderfull: And I think so cleare and plaine
confessions in that purpose, haue neuer fallen out in anie age or cuntrey.

PHI. No question if they be true, but thereof the Doctours doubtes.

EPI. What part of it doubt ye of?

PHI. Even of all, for ought I can yet perceaue: and namelie, that there is
such a thing as Witch-craft or Witches, and I would pray you to resolue me
thereof if ye may: for I haue reasoned with sundrie in that matter, and
yet could never be satisfied therein.

EPI. I shall with good will doe the best I can: But I thinke it the
difficiller, since ye denie the thing it selfe in generall: for as it is
said in the logick schools, _Contra negantem principia non est
disputandum_. 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, (M1) and having fasted long before, as the text
testifieth, and being come to a woman that was bruted to have 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.



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