Daemonologie.

IAMES Rx. [pg 001]

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 [pg 002] 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? [pg 003]

Phi. The reasones are these, first yee may consider, that Saul being troubled in spirit,

1. Sam. 28.

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) [pg 004] 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.

2. Cor. 11.14.