Philomathes
I am surely verie glad to have mette with you this daye, for
I am of opinion, that ye can better resolve me of some thing,
whereof I stand in great doubt, nor anie other whom with I
could have mette.
Epi. In what I can, that ye like to speir at me I will
willinglie and freelie tell my opinion, and if I prove 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. Surely they are wonderfulle: and I think so cleare and
plaine confessions in that purpose, have never fallen out in
anie age or countrey.
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 perceave: and namelie,
that ther is such a thing as Witch-craft or Witches, and I
would pray you to resolve me thereof if ye may: for I have
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 difficulter, since ye denie the thing it selfe in
generall: for as it is said in the logick schools, Do not try
to prove a negative (Contra negantem principia non est
disputandum). Alwaies for that part, that witchcraft, and
Witches have 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 ye may consider, that Saul
being troubled in spirit, and having fasted long before, as
the text testifieth, and being (1) 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 unlawful
curiousitie, and horrible defection: and then the woman
crying out upon the suddaine in great admiration, for the
uncouth sight that she alledged to have sene discovering him
to be the King, though diguysed, and denied by him before: it
was no wounder I say, that his sense being thus distracted,
he could not perceave 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 Divell in his likenes? As
unappeirant, that either God wold permit him to come in the
shape of his Saintes (for then could never the Prophets in
those daies have 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 clearly, that Saul saw that apparition: for giving you
that Saul was in an other Chalmer, at the making of the
circles and conjurationes, needeful for that purpose (as none
of that craft will permit any uthers to behold at that time)
yet it is evident by the text, that how some that once that
unclean spirit was fully risen, shee called in upon Saul. For
it is saide in the text, that Saule knew him to be Samuel,
which coulde not have 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
Cuntry 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 upon that: and none but either mere ignorants, or
Necromanciers or Witches doubtes thereof. And that the Divel
is permitted at som-times to put himself in the likness of
the Saintes, it is plaine in the Scriptures, where it is
said, that (2) Sathan can trans-forme 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 deceive his own: but only such as
wilfully deceives them-selves, by running unto 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 beleeve the trueth (as Paul sayeth).
And as to the divelles 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 histories declares
it, (which the wit of woman could never have fore-spoken) not
that he hath any prescience, which is only proper to God: or
yet knows anie thing by loking upon God, as in a mirrour (as
the good Angels doe) he being for ever debarred from the
favorable presence and 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 creation,
judges by likelie-hood of thinges t 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 turne, and so foreseene thereof: as
appeares to have bin in this, whereof we finde the verie like
in Micheas propheticque discourse to King Achab. But to
proove this my first proposition, that there (3) can be such
a thing as witch-craft, and witches, there are manie mo
places in the Scriptures then this (as I said before). As
first in the law of god, it is (4) plainely prohibited: But
certaine it is, that the Law of God speakes nothing in vaine,
nether doth it lay curses, or injoyne punishmentes upon
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 a number of Moses miracles, (5) 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 (6) of Python?
beside innumerable other places that were irkesom to recite.
CHAP. II. ARGU
What kynde of sin
the practizers of these unlawfull artes committes. The
division of these artes. And quhat are the meanes that
allures any to practize them.
Phi. But I think 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 (7)
through his fall having once lost it, it is but restored
againe in 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 unto them.
Phi. But may it not
suffice him to have indirectly the rule, and procure the
perdition of so manie soules by alluring them to vices, and
to the following of their own appetities, suppose he abuse
not so many simple soules, in making them directlie
acknowledge him for their maister.
Epi. No surelie,
for hee uses 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 unto them. for
hee beeing the enemie of mans Salvation, uses al the meanes
he can to entrappe them so farre in his snares, as it may be
unable to them thereafter (suppose they would) to rid
themselves 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 the holie Spirit,
having once had a tast of the sweetness of Gods mercies. Now
in the (8) 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 have 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, whereunto all the parties of that
unhappie 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 names, whereby the Devill allures
persones in anie of these snares?
Epi. Even by these
three passiones that are within our selves: Curiousitie in
great imagines: thrift of revenge, for some tortes deeply
apprehended: or greedie appetitie of geare, caused through
great poverty. As to the first of these, Curiousity, 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
payes our affections, and so conformes himselfe thereto, do
deceave us to our wracke.
CHAP. III ARGU.
The significations
and Etymologies of the words of Magie and Necromancie. The
difference betwixt Necromancie and Witch-Craft: What are the
entressis, and beginninges, that brings anie to the knowledge
thereof.
Phi. 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 much as to be ane
contemplator or Interpretour of Divine and heavenlie
sciences: which being first used amongs the Chaldees, through
their ignorance of the true divinite, was esteemed and
reputed amongst them, as a principall vertue: And therefore,
was named unjustlie with an honorable stile, which name the
Greekes imitated, generall importing all thes kindes of
unlawfull artes. And this world Necromancie is a Greek word,
compounded of (nekron) and (manteia), which is to say the
Prophecie by the dead. This last name is given, to this black
and unlawful science by the figure Synecdoche, because it is
a principal part of that art, to serve them selves with dead
carcages in their divinations.
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 slaves to the Devil; but the Necromanciers are
his maisters and commanders.
Phi. How can that
be true? any men being specially adicted to this service, can
be his comanders?
Epi. Yea, they may
be: but it is onlie secondary (secundum quid): For it is not
by anie power that they can have over him, but only as he
grants it (ex pacto) allanerlie: whereby he obliges himself
in some trifles to them, that he may on the other part
obteine the fruition of their body and soule, which is the
onlie thing he huntes for.
Phi. An verie
in-aequitable contract forsooth: But I pray you discourse
unto mee, what is the effect and secrets of that arte?
Epi. That is over
large an fielde ye give mee: yet I shall doe good-will, the
most summarlies that I can, to runne through the principal
points thereof. As there are two sorts of folkes, that may be
entysed t this arte, to wit, learned or unlearned: so is
there two meanes, which are the first steerers up and feeders
of their curiousitie, thereby to make them to give themselves
over to the same: Which two meanes, I call Divels schoole,
and his rudiments. The learned have their curiosities
weakened uppe; and fedde by that which I call his schoole:
this is the Astrologie judiciar. For divers men having
attained to a great perfection learning, and yet remaining
overbare (alas) of the spirit of regeneration and frutes
thereof: finding all naturall thinges common, aswell to the
stupide pedants as unto them, they assaie to vendicate unto
them a greater name, by not onlie knowing the course of
things heavenlie, but likewise to clim to the knowledge of
things to come therby. Which, at the first face appearing
lawfull unto them, in respect the ground therof seemeth to
proceed of naturall causes onelie: they are so allured
thereby, that finding their practize to proove true in sundry
things, they studie to know the cause thereof: and so
mounting from degree to degree, upon the slipperie and and
uncertaine scale of curiousitie; they are at last entised,
that where lawfull artes of sciences failes, to satisfie
their restless mindes, even to seeke to that black and
unlawfull science of Magie. Where, finding at the first, that
such divers formes of circles and conjurations rightlie
joyned thereunto, will raise such divers formes of spirites,
to resolve them of their doubts: and attributing the doing
thereof, to the power inseparablie tyed, or inherent in the
circles: and manie words of God, confusedlie wrapped in; they
blindlie glorie of themselves, as if they and by their
quicknes of ingine, made a conquest of Plutoes dominion, and
were become Emperours over the Stygian habitacles. Where, in
the meane time (miserable wretches) they are become in verie
deede, bond-slaves to their mortall enemie: and their
knowledge, for all that they presume thereof, is nothing
increased, except in knowing evill, and the horrors of Hell
for punishment thereof, as Adams was by the eating of the
forbidden tree. (9)
CHAP. III ARGU.
The Description of
the Rudiments and Schoole, which are the entresses to the
arte of Magie: And in speciall the differences betwixt
Astronomie and Astrologie: Division of Astrologie in divers
partes.
Phi. But I pray you likewise forget not to tell what are the
Devilles rudiementes.
Epi. His rudimentes, I call first in generall, all that which
is called vulgarly the vertue of wordes, herbe, and stone:
which is used by unlawful charmes, without naturall causes.
As likewise all kinde of practicques, freites, or other like
extraordinaries actiones, which cannot abide the true touche
of naturall reason.
Phi. I would have you to make that playner, by some
particular examples;for your proposition is verie generall.
Epi. I meane either by such kinde of Charmes as commonlie
dafte wives uses, for healing of forspoken goodes, for
preserving them from evill eyes, by knitting roun trees, or
sundriest kinde of herbes, to the haire or tailes of he
goodes: By curing the Worme, by stemming of blood, by healing
of Horse-crookes, by turning of ht riddle, or doing of such
like innumerable things by wordes, without applying anie
thing, meete to the part offended, as Mediciners doe; Or else
by staying maried folkes, to have naturallie adoe with other,
(by knitting so manie knottes upon a poynt at the time of
their mariage) And such like things, which men uses to
practise in their merrinesse. For fra unleaned men (being
naturallie curious, and lacking the true knowledge of God)
findes these practises to proove true, as sundrie of them
will doe, by the power of the Devill for deceaving men, and
not by anie inherent vertue in these vaine wordes and
freites; and being desirous to winne a reputation to
themselves in such-like turnes, they either (if they be of
the shamefaster sorte) seeke to be learned by some that are
experimented in that Arte, (not knowing it to be evill at the
first) or else being of the grosser sorte, runnes directlies
to the Devill for ambition of desire of gaine, and plainelie
contractes with him thereupon.
Phi. But me thinkes these meanes which yee call the Schoole
and rudimentes of the Devill, are thinges lawfull, and have
bene approved for such in all times and ages: As in special,
this science of Astrologie, which is one of the speciall
members of the Mathematicques.
Epi. There are two thinges which the learned have observed
from the beginning, in the science of the Heavenlie
Creatures, the Planets, Starres, and such like: The one is
their course and ordinary motiones, which for that cause is
called Astronomia: Which word is a compound of (nomos) and
(asteron) that is to say, the law of the Starres: And this
arte indeed is one of the members of the Mathematicques, and
not onlie lawful, but most necessaries and commendable. The
other is called Astrologia, being compounded of (asteron) and
(logos) which is to say, the word, and preaching of the
starres: Which is devided in two partes: The first by knowing
thereby the powers of simples, and sickenesses, the course of
the seasons and the weather, being ruled by their influence:
which part depending upon the former, although it be not of
it selfe a parte of Mathematicques: yet it is not unlawful,
being moderatlie used, suppose not so necessarie and
commendable as the former. The second part is to truste so
much to their influences, as thereby to fore-tell what
common-weales shall florish or decay: what persones shall be
fortunate or unfortunate: what side shall winne in anie
battell: What man shall obteine victories at singular
combate: What way, and of what age shall men die: What horse
shall winne at matche-running; and diverse others have more
curiouslie then profitably written at large. Of this roote
last spoken of, springs innumerable branches; such as the
knowledge by the nativities; the Cheiromancie, Geomantie,
Hydromantie, Arithmantie, Physiognomie: and a thousand
others: which were much practised, and holden in great
reverence by the Gentles of olde. And this last part of
Astrologie whereof I have spoken, which is the root of their
branches, was called by them luck (pars fortunae). This parte
now is utterlie unlawful to be trusted in, or practized
amongst christians, as leaning to no ground of natural
reason: and it is this part which I called before the devils
schole.
Phi. But yet manie of the learned are of the contrarie
opinion.
Epi. I grant, yet I could give my reasons to fortifie and
maintaine my opinion, if to enter into this disputation it
wold not draw me quite off the ground of our discours;
besides the mis-spending of the whole daie thereupon: One
word onely I will answer to them, and that in the Scriptures
(which must be an infallible true ground to all true
Christians) That in the Prophet Jeremie it is plainelie
forbidden, to believe or hearken unto them that Prophecies
and fore-speakes by the course of the Planets and Starres.
(10)
CHAP. V. ARGU.
How farre the using
of Charmes is lawfull or unlawfull: The description of the
formes of Circkles and Coniurantiones. And what causeth the
Magicianes themselves to wearie thereof.
Phi. Wel, ye have
said far inough in that argument. But how proove ye now that
these charmes or unnaturall practices are unlawfull: For so,
many honest and merrie men and women have publicklie
practized some of them, that I thinke if ye wold accuse them
al of Witch-craft, ye would affirmee more nor ye will be
beleeved in.
Epi. I see if you
had teken good tent (to the nature of that word, whereby I
named it,) ye would not have bene in this doubt, nor mistaken
me, so farre as ye have done: For although, as none can be
schollers in a schole, and not be subject to the master
thereof: so none can studie and put in practize (for studie
the alone, and knowledge, is more perilous nor offensive; and
it is the practise only that makes the greatnes of the
offence.) The cirkles and art of Magie, without committing an
horrible defection from God: And yet as they that reades and
learnes their rudiments, are not the more subject to anie
schoole-master, if it please not their parentes to put them
to the schoole thereafter; So they who ignorantly proves
these practicques, which I cal the devilles rudiments,
unknowing them to be baites, casten out by him, for trapping
such as God will permit to fall in his hands: This kinde of
folkes I saie, no doubt, ar to be judged the best of, in
respect they use no invocation nor help of him (by their
knowledge at least) in these turnes, and so have never entred
themselves in Sathans service; Yet to speake truely for my
owne part (I speak but for my selfe) I desire not to make so
neere riding: For in my opinion our enemie is over craftie,
and we over weake (except the greater grace of God) to assay
such hazards, wherein he preases to trap us.
Phi. Ye have reason
forsooth; for as the common Proverbe saith: They that suppe
keile with the Devill, have need of long spoones. But now I
praie you goe forwarde in the describing of this arte of
Magie.
Epi. Fra they bee
come once unto this perfection in evill, in having any
knowledge (whether learned or unlearned) of this black art:
they then beginne to be wearie of the raising of their
Maister, by conjured circkles; being both so difficile and
perilous, and so commeth plainelie to a contract with him,
wherein is speciallie conteined formes and effectes.
Phi. But I praye
you or ever you goe further, discourse with me some-what of
their circkles and conjurationes; And what should be the
cause of their wearying thereof: For it should seeme that
that forme should be the cause of their wearying thereof: For
it should seeme that that forme should be lesse fearefull
yet, than the direct haunting and societie, with that foule
and uncleane Spirite.
Epi. I thinke ye
take me to be a Witch my selfe, or at the least would faine
sweare your selfe prentise to that craft: Alwaise as I may, I
shall shortlie satisfie you, in that kinde of conjurations,
which are conteined in such bookes, which I call the Devilles
Schoole: There are foure principall partes; the persons of
the conjurations, which are conteined in such bookes, which I
call the Devilles Schoole: There are foure principall
parties; the persons of the conjurers; the action of the
conjuration; the wordes and rites used to that effect; and
the Spirites that are conjured. Ye must first remember to
laye the ground, that I tould you before: which is, that it
is no power inherent in the circles, or in the holines of the
names of God blasphemouslie used: nor in whatsoever rites or
ceremonies at that time used, that either can raise any
infernall spirit, or yet limitat him perforce within or
without these circles. For it is he onelie, the father of all
lyes, who having first of all prescribed that forme of doing,
feining himselfe to be comanded and restreined thereby, wil
be loath to passe the boundes of thes injunctiones; aswell
thereby to make them glory in the impiring over him (as I
saide before:) As likewise t make himselfe so to be trusted
in these little things, that he may have the better
commoditie thereafter, to deceive them in the end with a
trickle once for all; I meane the everlasting perdition of
their soul and body. Then laying this ground, as I have said,
these conjurationes must have few or mo in number of the
persones conjurers (alwaies passing the singuler number)
according tot he qualitie of the circle, and forme of
apparition. Two principall thinges cannot well in that errand
be wanted: holie-water (whereby the Devill mockes the
Papistes) and some present of a living thing unto him. There
ar likewise certaine seasons, dayes and houres, that they
observe in this purpose: These things being all readie, and
prepared, circles are made triangular, quadrangular, round,
double or single, according to the forme of apparition that
they crave. But to speake of the diverse forms of the
circles, of the innumerable characters and crosses that are
within and without, and out-through the same, of the divers
formes of apparitiones, that that craftie spirit illudes them
with, and of all such particulars in that action, I remit it
to over-manie that have busied their heades in describing of
the same; as being but curious, and altogether unprofitable.
And this farre onelie I touch, that when the conjured Spirit
appeares, which will not be while after manie circumstances,
long praiers, and much muttring and murmuring of the
conjurers; like a Papist priest, dispatching a hunting Masse:
how sone I say, he appeares, if they have missed one iote of
all their rites; or if any of their feete once slyd over the
circle through terror of his feareful apparition, he payes
himselfe at that time in his owne hand, of that due debt
which they ought him; and other-wise would have delayed
longer to have payed him: I meane hee carries them with him
bodie and soule. If this be not now a just cause to make them
wearie of thes formes of conjuration, I leave it to you to
judge upon; considering the long-somenesse of the labour, the
precise keeping of dayes and houres (as I have said) The
terriblenesse of apparition, and the present perrell that
they stand in, in missing the least circumstance or freite,
that they ought to observe: And on the other parte, the Devil
is glad to moove them to a plaine and square dealing with him
as I said before.
CHAP. VI ARGU
The Devilles
contract with the Magicians: The division thereof in two
partes: What is the difference betwixt Gods miracles and the
Devils.
Phi. Indeede there
is cause inough, but rather the leave him at all, then to
runne more plainlie to him, if they wer wise he delt with.
But goe forwarde now I pray you to these turnes, fra they
become once deacons in this craft.
Epi. From time that they once plainelie begin to contract
with him: The effect of their contract consistes in two
thinges; in formes and effectes, as I began to tell alreadie,
were it not yee interrupted me (for although the contract be
mutuall; I speake first of that part, wherein the Devill
oblishes himselfe to them) by formes, I meane in what shape
or fashion he shall come unto them, when they call upon him.
And by effectes, I understand, in what special sorts of
services he bindes himselfe to be subject unto them. The
qualitie of these formes and effectes, is less or greater,
according to the skil and art of the Magician. For as to the
formes, to some of the baser sorte of them he oblishes him
selfe to appeare at their calling upon him, by such a proper
name which he shewes unto them, either in likenes of a dog, a
Catte, and Ape, or such-like other beast; or else to answere
by a voyce onlie. The effects are to answere to such demands,
as concernes curing of disseases, their own particular
menagery: or such othere base things as they require of him.
But to the most curious sorte, in the formes he will oblish
him selfe, to enter in a dead bodie, and there out of to give
such answers, of the event of battels, of maters concerning
the estate of commonwelths, and such like other greate
questions: yea to some he will be a continuall attender, in
forme of a Page: He will permit himselfe to be conjured, for
the space of so many yeres, either in a tablet or a ring, or
such like thing, which they may easely carrie about with
them: He gives them power to sel such wares to others,
whereof some will be dearer, and some better cheape;
according to the lying or true speaking of the Spirit that is
conjured therin. Not but that in verie deede, all Devils must
be lyars; but so they abuse the simplicitie of these
wretches, that becomes their schollers, that they make them
beleeve, that at the fall of Lucifer, some Spirites fell in
the air, some in the fire, some in the water, some in the
lande: In which Elementes they still remaine. Whereupon they
build, that such as fell in the fire, or in the aire, are
truer then they, who fell in the water or in the land, which
is al but meare trattles, and forged be the author of al
deceit. For the fel not be weight, as a solid substance, to
stick in any one parte: But the principall part of their fal,
consisting in qualitie, by the falling from the grace of God
wherein they were created, they continued still thereafter,
and shal do while the latter daie, in wandring through the
worlde, as Gods hang-men, to execute such turnes as he
employes them in. And when anie of them are not occupyed in
that, returne they must to their prison in hel (as it is
plaine in the miracle that CHRIST wrought at Gennezareth)
(11) therein at the latter daie to be all enclosed for ever:
and as they deceive their schollers in this, so do they in
imprinting in them the opinion that there are so manie
Princes, Dukes, and Kinges amongst them, everie one
commanding fewer or mo Legions, and impyring in divers artes,
and quarters of the earth. For though that I will not denie
that there be a forme of ordour amonges the Angels in Heaven,
and consequentlie, was amonges them before their fall; yet,
eithere that hey bruike the same sensine; or that God will
permit us to know by damned Devils, such heavenlie mysteries
of his, which he would not reveale to us neither by Scripture
no Prophets, I thinke no Christiane will once thinke it. But
by the contrarie of all such mysteries contented with an
humble ignorance, they being thinges not necessarie for our
salvation. But to return to the purpose, as these formes,
wherein Sathan oblishes himselfe to the greatest of the
Magicians, are wonderfull curious; so are the effectes
correspondent unto the same: For he will oblish himselfe to
teach them artes and sciences, which he may easelie doe,
being so learned a knave as he is: To carrie them newes from
anie parte of the worlde, which the agilitie of a Spiritie
may easilie perform: to reveale to them the secretes of anie
persons, so being they bee once spoken, for the thought none
knowes but GOD; except so far as yee may ghesse by their
countenance, as one who is doubtleslie learned inough in the
Physiognomie: Yea, he will make his schollers to creepe in
credite with Princes, by fore-telling them manie greate
thinges; parte true, parte false: for if all were false, he
would tyne credite at all handes; but alwaies doubtsome, as
his Oracles were. And he will also make them to please
Princes, by faire banquets and daintie dishes, carryed in
short space from the farthest part of the world. For no man
doubts but he is a thiefe, and his agilitie (as I spake
before) makes him to come such speede. Such-like, he will
guard his schollers with faire armies of horse-men and
foote-men in appearance, castles and fortes: Which all are
but impressiones in the air, easelie gathered by a spirite,
drawing so neare to that substance himselfe: As in like maner
he will learne them manie juglarie trickes at Cardes, dice,
and such like, to deceive mennes senses thereby: and such
innumerable false practicques; which are proven by over-manie
in this age: As they who ar acquainted with that Italian
called SCOTO yet living, can reporte. And yet are all these
thinges but deluding of the senses, and no waies true in
substance, as were the false miracles wrought by King
Pharaoes Magicians, for counterfeiting Moyses: For that is
the difference betwixt Gods myracles and the Devils, God is a
creator, what he makes appeare in miracle, it is so in
effect. As Moyses rod being casten downe, was no doubt turned
in a natural Serpent: where as the Devill (as Gods Ape)
counterfeiting that by common proofe, that simple juglars
will make an hundreth thinges seeme both to our eies and
eares otherwaies then they are. Now as to the Magicians parte
of the contract, it is in a word that thing, which I said
before, the Devill hunts for in all men.
Phi. Surely ye have
said much to me in this arte, if all that you have said be as
true as wounderfull.
Epi. for the trueth
in these actiones, it will be easelie confirmed, to anie that
pleases to take paine upon the reading of diverse
authenticque histories, and the inquiring of daily
experiences. And as for the truth of the possibilitie, that
they may be, and in what maner, I trust I have alleaged
nothing whereunto I have not joyned such probable reasons, as
I leave to your discretion: to waie and consider: One word
onlie I omitted; concerning the forme of making of this
contract, which is either written with the Magicians owne
bloud: or else being agreed upon (in termes his
schole-master) touches him in some parte, thought
peradventure no marke remain: as it doth will all Witches.
CHAP. VII. ARGU.
The reason why the
arte of Magie is unlawfull. What punishment they merite: And
who may be accounted guiltte of that crime.
Phi. Surelie Ye
have made this arte to appeare very monstrous and detestable.
But what I pray you shall be said to such as mainteines this
art to be lawfull, for as evill as you have made it?
Epi. I say, they
favour of the panne them selves, or at least little better,
And yet I wold be glad to heare their reasons.
Phi. There are two
principallie, that ever I heard used; beside that which is
founded upon the comon Proverb (that the Necromancers
commands the Devill, which ye have already refuted) The one
is grounded upon a received custome, we see that diverse
Christian Princes and Magistrates severe punishers of
Witches, will not onelie over-see Magicians to live within
their dominions; but even some-times delight to see them
proove some of their practicques. The other reason is, that
Moyses being brought up (as it is expreslie said in the
Scriptures) in all the sciences of the AEgyptians; whereof no
doubt, this was one of the principalles. And he
notwithstanding of this arte, pleasing God, as he did,
consequentlie that art professed by so godlie a man, coulde
not be unlawfull.
Epi. As to the
first of your reasones, grounded upon custome: I saie, and
evill custome can never be accepted for a good law, for the
overgreat ignorance of the worde in some Princes and
Magistrates, and the contempt thereof in others, moves them
to sinne heavelie against their office in that poynt. As to
the other reasone, which seemes to be of greater weight, if
it were formed in a Syllogisme; it behooved to be in manie
termes, and full of fallacies (to speake in termes of
Logicque) for first, that that generall proposition;
affirming Moyses to be taught in Magie, I see no necessity.
For we must understand that the spirit of God there, speaking
of sciences, understandes them that are lawfull; for except
they be lawfull, they are but abusive called sciences, and
are but ignorances indeed: The picture is not the thing. (Nam
homo pictus, non est homo.) Secondlie, giving that he had
bene taught in it, there is great difference, betwixt
knowledge and practising of a thing (as I said before) For
God knoweth all thinges, being alwaies good, and of our sinne
and our infirmitie proceedeth our ignorance. Thirdlie, giving
that he had both studied and practised the same (which is
more nor maonstrouse to be beleeved by any Christian) yet we
know well inough, that before that ever the spirite of God
began to call Moyses, he was fled out of AEgypt, being
fourtie yeares of age, for the slaughter of an AEgyptian, and
in his good-father Iethroes lande, first called at the firie
bushe, having remained there other fourtie yeares in exile:
so that suppose he had beene the wickeddest man in the world
before, he then became a changed and regenerat man, and very
litle of olde Moyses remained in him. Abraham was an Idolater
in Ur of Chaldea, before he was called: And Paule being
called Saule, was a most sharp persecutor of the Saintes of
God, while that name was changed.
Phi. What
punishment then thinke ye merits these Magicians and
Necromancers.
Epi. The like no
doubt, that Sorcerers and Witches merites; and rather so much
greater, as their error proceedes of the greater knowledge,
and so drawes nerer to the sin against the holy Ghost. And as
I saye of them, so say I the like of all such as consults,
enquires, entertaines, and oversees them, which is seene by
the miserable endes of many that askes councell of them: for
the Devill hath never better tydings to tell to any, then he
tolde to Saule: neither is it lawfull to use so unlawfull
instruments, were it never for so good a purpose: for that
axiome in Theologie is most certaine and infallible:
Evil is never to be
done; thus good may happen.
(Nunquam faciendum
est malum ut bonum inde eveniat.) Ast 3.
1. I Sam. 28.
2. 2.Cor.11.14.
3. I Kings 22
4. Exod. 22.
5. Exod. and I. Sam. 15.
6. Acts. 8. Acts. 10.
7. Gen. 1
8. Heb. 6.10.
9. Gen. 3.
10. Jerem. 10.
11. Mat. 8.