




                               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 Daemonomanie, 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. 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_. (M2)
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_. (M3) 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: (M4) 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, (M5) to harden the tyrants heart
there by. Thirdly, said not _Samuell_ to _Saull_, (M6) 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? (M7) And fiftlie, what was she that had the spirit of _Python_?
(M8) 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 (M9) 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 (M10) 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