The First Booke
Daemonologie,
In Forme
Of Ane Dialogue
First Booke.
Chap. I. Argvment.
Proven by the Scripture, that these vnlawfull artes in genere, have 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
{p. 2}
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 ther 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 Witchcraft or Witches, and I would pray you to resolue me ther 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 b 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?
{p. 3}
Phi. The reasones are these, first Yee may consider, that "Saul" being troubled in spirit, 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, for Prophecie proceedeth onelie of G O D: 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)
[1. 1. \"Sam". 28.]
{p. 4}
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 wher 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 ther. 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". 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 vp-
[1. 2. \"Cor". 11. 14.]
{p. 5}
on God, as in a mirrour (as the good Angels doe) he being for euer debarred from the fauorable presence worldly: Or else by Gods employing of him in a turne, and so foreseene ther: as appeares to haue bin in this, wher we finde the verie like in "Micheas" propheticque discourse to King "Achab". 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: 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, 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 of "Python"? beside innumerable other places that were irkesom to recite.
[1. 1. \"King". 22.
2. \"Exod". 22.
3. \"Exod". 7 wher 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?
[1. \"Heb". 6.]
{p. 8}
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 Argv.
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 ther.
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.
{p. 9}
And this word "Necromancie" is a Greek word, compounded of {Greek "Nekrwn"} & {Greek "manteia"}, which is to say, the Prophecie by the dead. This last name is given, to this black 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, yt any men being specially adicted to his service, can be his co~manders?
Epi. Yea, they may be: but it is onelie "secundum quid": For it is not by anie power that they can haue over him, but "ex pacto" allanerlie: whereby he oblices himself in some trifles to them, that he may on the other part obteine the fruition of their body & soule. which is the onlie thing he huntes for.
Phi. An verie in-quitable contract forsooth: But I pray you discourse vnto mee, what is the effect and secreets of that arte?
Epi. That is over large an fielde ye giue mee: yet I shall doe good-will, the most summarlie that I can, to runne through the principal points ther. As there are two sorts of folkes, that may be entysed to this arte, to wit, learned or vnlearned: so is there two meanes, which are the first steerers vp and fedde by that which I call his schoole: this is the "Astrologie" judiciar. For divers men having attained to a great perfection in learning, they are at last entised, that where lawfull artes or sciences failes, to satisfie their restles mindes, even to seeke to that black and vnlawfull science of "Magie". Where, finding at the first. that such diuers formes of circles they blindlie glorie of themselves, as if they had by their quicknes of ingine, made a conquest of Plutoes
{p. 11}
dominion, and were become Emperours over the "Stygian" habitacles. Where, in the meane time (miserable wretches) they are become in verie deede, bond-slaues to their mortall enemie: and their knowledge, for all that they presume ther, is nothing increased, except in knowing evill, and the horrors of Hell for punishment ther, as "Adams" was by the eating of the forbidden tree.
Chap. Iiii. Argv.
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": Diuision of "Astrologie in diuers partes.
Philomathes.
BVt I pray you likewise forget not to tell what are the Deuilles rudimentes.
Epi. His rudimentes, I call first in generall, all that which is called vulgarly the vertue of worde, herbe, for your proposition is verie generall.
Epi. I meane either by such kinde of Charmes as commonlie dafte wiues vses, for healing of forspoken goodes, for preseruing them from euill
[1. Gen. 3]
{p. 12}
eyes, by knitting roun-trees, or sundriest kinde of herbes, to the haire or tailes of the goodes: By curing the Worme, by stemming of blood, by healing of Horse-crookes, by turning of the 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 haue naturallie adoe with other, (by knitting so manie knottes vpon a poynt at the time of their mariage) And such-like things, which men vses to practise in their merrinesse: For fra vnlearned men (being naturallie curious, and lacking the true knowledge of God) findes these practises to prooue true, as sundrie of them will doe, by the power of the Devill for deceauing men, and not by anie inherent vertue in these vaine wordes and freites; & being desirous to winne a reputation to themselues in such-like turnes, they either (if they be of the shamefaster sorte) seeke to bee learned by some that are experimented in that Arte, (not knowing it to be euill at the first) or else being of the grosser sorte, runnes directlie to the Deuill for ambition or desire of gaine, and plainelie contractes with him thereupon.
Phi. But me thinkes these meanes which yee call the Schoole and rudimentes of the Deuill, are thinges lawfull, and haue bene approoued 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
{p. 13}
haue obserued from the beginning, in the science of the Heauenlie 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 {Greek "nomos"} & {Greek "asterwn"} that is to say, the law of the Starres: And this arte indeed is one of the members of the "Mathematicques", & not onelie lawful, but most necessarie and commendable. The other is called "Astrologia", being compounded of {Greek "asterwn"} which part depending vpon the former, although it be not of it selfe a parte of "Mathematicques": yet it is not vnlawful, being moderatlie vsed, 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 vnfortunate: what side shall winne in anie battell: What man shall obteine victorie at singular combate: What way, and of what age shall men die: What horse shall winne at matche-running; and diuerse such like incredible things, wherein "Cardanus", "Cornelius Agrippa", and diuerse others haue more curiouslie then profitably written at large. Of this roote last spoken of, springs innumerable branches; such as the knowledge by the natiuities; the "Cheiromancie",
{p. 14}
Geomantie, Hydromantie, Arithmantie, Physiognomie: & a thousand others: which were much practised, & holden in great reuerence by the "Gentles" of olde. And this last part of "Astrologie" wher I haue spoken, which is the root of their branches, was called by them "pars fortun". This parte now is vtterlie vnlawful to be trusted in, or practized amongst christians, as leaning to no ground of natural reason: & it is this part which I called before the deuils schole.
Phi. But yet manie of the learned are of the contrarie opinion.
Epi. I grant, yet I could giue my reasons to fortifie besides the mis-spending of the whole daie thereupon: One word onely I will answer to them, & that in the Scriptures (which must be an infallible ground to all true Christians) That in the Prophet "Ieremie" it is plainelie forbidden, to beleeue or hearken vnto them that Prophecies & fore-speakes by the course of the Planets & Starres.
Chap. V. Argv.
How farre the vsing of Charmes is lawfull or vnlawfull: The description of the formes of Circkles and Coniurationes. And what causeth the Magicianes" themselues to wearie ther".
Philomathes.
Well, Ye haue said far inough in that argument. But how prooue ye now that these
[1. \"Ierem". 10]
{p. 15}
charmes or vnnaturall practicques are vnlawfull: For so, many honest & merrie men & women haue publicklie practized some of them, that I thinke if ye would accuse them al of Witch-craft, ye would affirme more nor ye will be beleeued in.
Epi. I see if you had taken good tent (to the nature of that word, whereby I named it,) ye would not haue bene in this doubt, nor mistaken me, so farre as ye haue done: For although, as none can be schollers in a schole, 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 proues these practicques, which I cal the deuilles rudiments, vnknowing 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 vse no invocation nor help of him (by their knowledge at least) in these turnes, and so haue neuer entred themselues in Sathans seruice; Yet to speake truely for my owne part (I speake but for my selfe) I desire not to make so neere riding: For in my opinion our enemie is ouer craftie, and we ouer weake (except the greater grace of God) to assay such hazards, wherein he preases to trap vs.
{p. 16}
Phi. Ye haue reason forsooth; for as the common Prouerbe saith: They that suppe keile with the Deuill, haue neede of long spoones. But now I praie you goe forwarde in the describing of this arte of "Magie".
Epi. Fra they bee come once vnto this perfection in euill, in hauing any knowledge (whether learned or vnlearned) 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 euer you goe further, discourse me some-what of their circkles and conjurationes; And what should be the cause of their wearying ther: For it should seeme that that forme should be lesse fearefull yet, than the direct haunting and societie, with that foule and vncleane 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: Alwaies as I may, I shall shortlie satisfie you, in that kinde of conjurations, which are conteined in such bookes, which I call the Deuilles Schoole: There are foure principall partes; the persons of the conjurers; the action of the conjuration; the wordes and rites vsed 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
{p. 17}
circles, or in the holines of the names of God blasphemouslie vsed: nor in whatsoeuer rites or ceremonies at that time vsed, 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 hauing first of all prescribed that forme of doing, feining himselfe to he cornmanded aswell thereby to make them glory in the impiring ouer him (as I saide before:) As likewise to make himselfe so to be trusted in these little thinges, that he may haue the better commoditie thereafter, to deceiue them in the end with a tricke once for all; I meane the euerlasting perdition of their soul as being but curious, and altogether vnprofitable. 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 haue missed one iote of all their rites; or if any of their feete once slyd ouer the circle through terror of his feareful apparition, he payes himselfe at that time in his owne hande, of that due debt which they ought him;, and other-wise would haue delayed longer to haue 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 these formes of conjuration, I leaue it to you to judge vpon; considering the long-somenesse of the labour, the precise keeping of dayes and houres (as I haue said) The terriblenesse of apparition, and the present perrell that they stande in, in missing the least circumstance or freite, that they ought to obserue: And on the other parte, the Deuil is glad to mooue them to a plaine and square dealing with him as I said before.
{p. 19}
Chap. Vi Argv.
The Deuilles contract with the Magicians": The diuision ther in two partes: What is the difference betwixt Gods miracles and the Deuils".
Philomathes.
INdeede there is cause inough, but rather to leaue him at all, then to runne more plainlie to him, if they were 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 be gan to tell alreadie, were it not yee interrupted me (for although the contract be mutuall; I speake first of that part, wherein the Deuill oblishes himselfe to them) by formes, I meane in what shape or fashion he shall come vnto them, when they call vpon him. And by effectes, I vnderstand, in what special sorts of seruices he bindes himselfe to be subject vnto them. The qualitie of these formes and effectes, is lesse 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 vpon him, by such a proper name which he shewes vnto them, either in likenes of a dog, a Catte, an 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 other base things as they require of him.
{p. 20}
But to the most curious sorte, in the formes he will oblish himselfe, to enter in a dead bodie, and there out of to giue such answers, of the euent of battels, of maters concerning the estate of commonwelths, and such like other great 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, ether in a tablet or a ring, or such like thing, which they may easely carrie about with them: He giues them power to sel such wares to others, wher some will bee dearer, and some better cheape; according to the lying or true speaking of the Spirit that is conjured therein. 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 beleeue, that at the fall of "Lucifer", some Spirites fell in the aire, 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, yet, either that they bruike the same sensine; or that God will permit vs to know by damned Deuils, such heauenlie mysteries of his, which he would not reueale to vs neither by Scripture nor Prophets, I thinke no Christiane will once thinke it. But by the contrarie of all such mysteries, as he hath closed vp with his seale of secrecie; it becommeth vs to be contented with an humble ignorance, they being thinges not necessarie for our saluation. But to returne to the purpose, as these formes, wherein Sathan oblishes himselfe to the greatest of the "Magicians", are wounderfull curious; so are the effectes correspondent vnto the same: For he will oblish himselfe to teach them artes and sciences, which he may easelie doe, being so learned a knaue as he is: To carrie them newes from anie parte of the worlde, which the agilitie of a Spirite may easelie performe: to reueale to them the secretes of anie persons, so being they bee once spoken, for the
[1. \"Mat". 8.]
{p. 22}
thought none knowes but G O D; 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 fra the farthest part of the worlde. For no man doubts but he is a thiefe, and his agilitie (as I spake before) makes him to come suche 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 aire, 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, which are prouen by ouer-manie in this age: As they who ar acquainted with that "Italian" called SCOTO yet liuing, 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 betuixt Gods myracles and the Deuils, 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 Ser-
{p. 23}
pent: where as the Deuill (as Gods Ape) counterfetting that by his "Magicians", maid their wandes to appeare so, onelie to mennes outward senses: as kythed in effect by their being deuoured by the other. For it is no wonder, that the Deuill may delude our senses, since we see 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 Deuill hunts for in all men.
Phi. Surelie ye haue said much to me in this arte, if all that ye haue 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 vpon the reading of diuerse authenticque histories, and the inquiring of daily experiences. And as for the trueth of their possibilitie, that they may be, and in what maner, I trust I haue alleaged nothing whereunto I haue not joyned such probable reasons, as I leaue 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 vpon (in termes his schole-master) touches him in some parte, though peraduenture no marke remaine: as it doth with all Witches.
{p. 24}
Chap. Vii. Argv.
The reason why the art of Magie is vnlawfull. What punishment they merite: And who may he accounted guiltie of that crime.
Philomathes.
Svrelie Ye haue made this arte to appeare verie monstruous beside that which is founded vpon the co~mon Prouerb (that the "Necromancers" commands the Deuill, which ye haue already refuted) The one is grounded vpon a receiued custome: The other vpon an authoritie, which some thinkes infallible. Vpon custome, we see that diuerse Christian Princes and Magistrates seuere punishers of Witches, will not onelie ouer-see "Magicians" to liue within their dominions; but euen some-times delight to see them prooue some of their practicques. The other reason is, that "Moyses" being brought vp (as it is expreslie said in the Scriptures) "in all the sciences of the AEgyptians"; wher 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 vnlawfull.
{p. 25}
Epi. As to the first of your reasones, grounded vpon custome: I saie, an euill custome can neuer be accepted for a good law, for the ouer great ignorance of the worde in some Princes and Magistrates, and the contempt ther in others, moues 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 behooued 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 all the sciences of the AEgyptians", should conclude that he was taught in "Magie", I see no necessity. For we must vnderstand that the spirit of God there, speaking of sciences, vnderstandes them that are lawfull; for except they be lawfull, they are but "abusiu" called sciences, & are but ignorances indeede: "Nam homo pictus, non est homo". Secondlie, giuing 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 & our infirmitie proceedeth our ignorance. Thirdlie, giuing that he had both studied and practised the same (which is more nor monstruous to be beleeued by any Christian) yet we know well inough, that before that euer 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, hauing remained there
{p. 26}
other fourtie yeares in exile: so that suppose he had beene the wickeddest man in the worlde before, he then became a changed and regenerat man, and very litle of olde "Moyses" remained in him. "Abraham" was an Idolater in "Vr" of "Chalda", 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 merites 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 saye I the like of all such as consults, enquires, entertaines, & ouersees them, which is seene by the miserable endes of many that askes councell of them: For the Deuill hath neuer better tydings to tell to any, then he tolde to "Saule": neither is it lawfull to vse so vnlawfull instrumentes, were it neuer for so good a purpose: for that axiome in Theologie is most certaine and infallible: "Nunquam faciendum est malum vt bonum inde eueniat".
[1. \"Ast". 3.]
{p. 27}
In Forme
Of Ane Dialogue
First Booke.
Chap. I. Argvment.
Proven by the Scripture, that these vnlawfull artes in genere, have 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
{p. 2}
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 ther 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 Witchcraft or Witches, and I would pray you to resolue me ther 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 b 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?
{p. 3}
Phi. The reasones are these, first Yee may consider, that "Saul" being troubled in spirit, 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, for Prophecie proceedeth onelie of G O D: 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)
[1. 1. \"Sam". 28.]
{p. 4}
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 wher 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 ther. 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". 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 vp-
[1. 2. \"Cor". 11. 14.]
{p. 5}
on God, as in a mirrour (as the good Angels doe) he being for euer debarred from the fauorable presence worldly: Or else by Gods employing of him in a turne, and so foreseene ther: as appeares to haue bin in this, wher we finde the verie like in "Micheas" propheticque discourse to King "Achab". 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: 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, 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 of "Python"? beside innumerable other places that were irkesom to recite.
[1. 1. \"King". 22.
2. \"Exod". 22.
3. \"Exod". 7 wher 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?
[1. \"Heb". 6.]
{p. 8}
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 Argv.
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 ther.
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.
{p. 9}
And this word "Necromancie" is a Greek word, compounded of {Greek "Nekrwn"} & {Greek "manteia"}, which is to say, the Prophecie by the dead. This last name is given, to this black 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, yt any men being specially adicted to his service, can be his co~manders?
Epi. Yea, they may be: but it is onelie "secundum quid": For it is not by anie power that they can haue over him, but "ex pacto" allanerlie: whereby he oblices himself in some trifles to them, that he may on the other part obteine the fruition of their body & soule. which is the onlie thing he huntes for.
Phi. An verie in-quitable contract forsooth: But I pray you discourse vnto mee, what is the effect and secreets of that arte?
Epi. That is over large an fielde ye giue mee: yet I shall doe good-will, the most summarlie that I can, to runne through the principal points ther. As there are two sorts of folkes, that may be entysed to this arte, to wit, learned or vnlearned: so is there two meanes, which are the first steerers vp and fedde by that which I call his schoole: this is the "Astrologie" judiciar. For divers men having attained to a great perfection in learning, they are at last entised, that where lawfull artes or sciences failes, to satisfie their restles mindes, even to seeke to that black and vnlawfull science of "Magie". Where, finding at the first. that such diuers formes of circles they blindlie glorie of themselves, as if they had by their quicknes of ingine, made a conquest of Plutoes
{p. 11}
dominion, and were become Emperours over the "Stygian" habitacles. Where, in the meane time (miserable wretches) they are become in verie deede, bond-slaues to their mortall enemie: and their knowledge, for all that they presume ther, is nothing increased, except in knowing evill, and the horrors of Hell for punishment ther, as "Adams" was by the eating of the forbidden tree.
Chap. Iiii. Argv.
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": Diuision of "Astrologie in diuers partes.
Philomathes.
BVt I pray you likewise forget not to tell what are the Deuilles rudimentes.
Epi. His rudimentes, I call first in generall, all that which is called vulgarly the vertue of worde, herbe, for your proposition is verie generall.
Epi. I meane either by such kinde of Charmes as commonlie dafte wiues vses, for healing of forspoken goodes, for preseruing them from euill
[1. Gen. 3]
{p. 12}
eyes, by knitting roun-trees, or sundriest kinde of herbes, to the haire or tailes of the goodes: By curing the Worme, by stemming of blood, by healing of Horse-crookes, by turning of the 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 haue naturallie adoe with other, (by knitting so manie knottes vpon a poynt at the time of their mariage) And such-like things, which men vses to practise in their merrinesse: For fra vnlearned men (being naturallie curious, and lacking the true knowledge of God) findes these practises to prooue true, as sundrie of them will doe, by the power of the Devill for deceauing men, and not by anie inherent vertue in these vaine wordes and freites; & being desirous to winne a reputation to themselues in such-like turnes, they either (if they be of the shamefaster sorte) seeke to bee learned by some that are experimented in that Arte, (not knowing it to be euill at the first) or else being of the grosser sorte, runnes directlie to the Deuill for ambition or desire of gaine, and plainelie contractes with him thereupon.
Phi. But me thinkes these meanes which yee call the Schoole and rudimentes of the Deuill, are thinges lawfull, and haue bene approoued 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
{p. 13}
haue obserued from the beginning, in the science of the Heauenlie 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 {Greek "nomos"} & {Greek "asterwn"} that is to say, the law of the Starres: And this arte indeed is one of the members of the "Mathematicques", & not onelie lawful, but most necessarie and commendable. The other is called "Astrologia", being compounded of {Greek "asterwn"} which part depending vpon the former, although it be not of it selfe a parte of "Mathematicques": yet it is not vnlawful, being moderatlie vsed, 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 vnfortunate: what side shall winne in anie battell: What man shall obteine victorie at singular combate: What way, and of what age shall men die: What horse shall winne at matche-running; and diuerse such like incredible things, wherein "Cardanus", "Cornelius Agrippa", and diuerse others haue more curiouslie then profitably written at large. Of this roote last spoken of, springs innumerable branches; such as the knowledge by the natiuities; the "Cheiromancie",
{p. 14}
Geomantie, Hydromantie, Arithmantie, Physiognomie: & a thousand others: which were much practised, & holden in great reuerence by the "Gentles" of olde. And this last part of "Astrologie" wher I haue spoken, which is the root of their branches, was called by them "pars fortun". This parte now is vtterlie vnlawful to be trusted in, or practized amongst christians, as leaning to no ground of natural reason: & it is this part which I called before the deuils schole.
Phi. But yet manie of the learned are of the contrarie opinion.
Epi. I grant, yet I could giue my reasons to fortifie besides the mis-spending of the whole daie thereupon: One word onely I will answer to them, & that in the Scriptures (which must be an infallible ground to all true Christians) That in the Prophet "Ieremie" it is plainelie forbidden, to beleeue or hearken vnto them that Prophecies & fore-speakes by the course of the Planets & Starres.
Chap. V. Argv.
How farre the vsing of Charmes is lawfull or vnlawfull: The description of the formes of Circkles and Coniurationes. And what causeth the Magicianes" themselues to wearie ther".
Philomathes.
Well, Ye haue said far inough in that argument. But how prooue ye now that these
[1. \"Ierem". 10]
{p. 15}
charmes or vnnaturall practicques are vnlawfull: For so, many honest & merrie men & women haue publicklie practized some of them, that I thinke if ye would accuse them al of Witch-craft, ye would affirme more nor ye will be beleeued in.
Epi. I see if you had taken good tent (to the nature of that word, whereby I named it,) ye would not haue bene in this doubt, nor mistaken me, so farre as ye haue done: For although, as none can be schollers in a schole, 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 proues these practicques, which I cal the deuilles rudiments, vnknowing 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 vse no invocation nor help of him (by their knowledge at least) in these turnes, and so haue neuer entred themselues in Sathans seruice; Yet to speake truely for my owne part (I speake but for my selfe) I desire not to make so neere riding: For in my opinion our enemie is ouer craftie, and we ouer weake (except the greater grace of God) to assay such hazards, wherein he preases to trap vs.
{p. 16}
Phi. Ye haue reason forsooth; for as the common Prouerbe saith: They that suppe keile with the Deuill, haue neede of long spoones. But now I praie you goe forwarde in the describing of this arte of "Magie".
Epi. Fra they bee come once vnto this perfection in euill, in hauing any knowledge (whether learned or vnlearned) 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 euer you goe further, discourse me some-what of their circkles and conjurationes; And what should be the cause of their wearying ther: For it should seeme that that forme should be lesse fearefull yet, than the direct haunting and societie, with that foule and vncleane 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: Alwaies as I may, I shall shortlie satisfie you, in that kinde of conjurations, which are conteined in such bookes, which I call the Deuilles Schoole: There are foure principall partes; the persons of the conjurers; the action of the conjuration; the wordes and rites vsed 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
{p. 17}
circles, or in the holines of the names of God blasphemouslie vsed: nor in whatsoeuer rites or ceremonies at that time vsed, 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 hauing first of all prescribed that forme of doing, feining himselfe to he cornmanded aswell thereby to make them glory in the impiring ouer him (as I saide before:) As likewise to make himselfe so to be trusted in these little thinges, that he may haue the better commoditie thereafter, to deceiue them in the end with a tricke once for all; I meane the euerlasting perdition of their soul as being but curious, and altogether vnprofitable. 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 haue missed one iote of all their rites; or if any of their feete once slyd ouer the circle through terror of his feareful apparition, he payes himselfe at that time in his owne hande, of that due debt which they ought him;, and other-wise would haue delayed longer to haue 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 these formes of conjuration, I leaue it to you to judge vpon; considering the long-somenesse of the labour, the precise keeping of dayes and houres (as I haue said) The terriblenesse of apparition, and the present perrell that they stande in, in missing the least circumstance or freite, that they ought to obserue: And on the other parte, the Deuil is glad to mooue them to a plaine and square dealing with him as I said before.
{p. 19}
Chap. Vi Argv.
The Deuilles contract with the Magicians": The diuision ther in two partes: What is the difference betwixt Gods miracles and the Deuils".
Philomathes.
INdeede there is cause inough, but rather to leaue him at all, then to runne more plainlie to him, if they were 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 be gan to tell alreadie, were it not yee interrupted me (for although the contract be mutuall; I speake first of that part, wherein the Deuill oblishes himselfe to them) by formes, I meane in what shape or fashion he shall come vnto them, when they call vpon him. And by effectes, I vnderstand, in what special sorts of seruices he bindes himselfe to be subject vnto them. The qualitie of these formes and effectes, is lesse 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 vpon him, by such a proper name which he shewes vnto them, either in likenes of a dog, a Catte, an 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 other base things as they require of him.
{p. 20}
But to the most curious sorte, in the formes he will oblish himselfe, to enter in a dead bodie, and there out of to giue such answers, of the euent of battels, of maters concerning the estate of commonwelths, and such like other great 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, ether in a tablet or a ring, or such like thing, which they may easely carrie about with them: He giues them power to sel such wares to others, wher some will bee dearer, and some better cheape; according to the lying or true speaking of the Spirit that is conjured therein. 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 beleeue, that at the fall of "Lucifer", some Spirites fell in the aire, 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, yet, either that they bruike the same sensine; or that God will permit vs to know by damned Deuils, such heauenlie mysteries of his, which he would not reueale to vs neither by Scripture nor Prophets, I thinke no Christiane will once thinke it. But by the contrarie of all such mysteries, as he hath closed vp with his seale of secrecie; it becommeth vs to be contented with an humble ignorance, they being thinges not necessarie for our saluation. But to returne to the purpose, as these formes, wherein Sathan oblishes himselfe to the greatest of the "Magicians", are wounderfull curious; so are the effectes correspondent vnto the same: For he will oblish himselfe to teach them artes and sciences, which he may easelie doe, being so learned a knaue as he is: To carrie them newes from anie parte of the worlde, which the agilitie of a Spirite may easelie performe: to reueale to them the secretes of anie persons, so being they bee once spoken, for the
[1. \"Mat". 8.]
{p. 22}
thought none knowes but G O D; 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 fra the farthest part of the worlde. For no man doubts but he is a thiefe, and his agilitie (as I spake before) makes him to come suche 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 aire, 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, which are prouen by ouer-manie in this age: As they who ar acquainted with that "Italian" called SCOTO yet liuing, 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 betuixt Gods myracles and the Deuils, 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 Ser-
{p. 23}
pent: where as the Deuill (as Gods Ape) counterfetting that by his "Magicians", maid their wandes to appeare so, onelie to mennes outward senses: as kythed in effect by their being deuoured by the other. For it is no wonder, that the Deuill may delude our senses, since we see 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 Deuill hunts for in all men.
Phi. Surelie ye haue said much to me in this arte, if all that ye haue 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 vpon the reading of diuerse authenticque histories, and the inquiring of daily experiences. And as for the trueth of their possibilitie, that they may be, and in what maner, I trust I haue alleaged nothing whereunto I haue not joyned such probable reasons, as I leaue 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 vpon (in termes his schole-master) touches him in some parte, though peraduenture no marke remaine: as it doth with all Witches.
{p. 24}
Chap. Vii. Argv.
The reason why the art of Magie is vnlawfull. What punishment they merite: And who may he accounted guiltie of that crime.
Philomathes.
Svrelie Ye haue made this arte to appeare verie monstruous beside that which is founded vpon the co~mon Prouerb (that the "Necromancers" commands the Deuill, which ye haue already refuted) The one is grounded vpon a receiued custome: The other vpon an authoritie, which some thinkes infallible. Vpon custome, we see that diuerse Christian Princes and Magistrates seuere punishers of Witches, will not onelie ouer-see "Magicians" to liue within their dominions; but euen some-times delight to see them prooue some of their practicques. The other reason is, that "Moyses" being brought vp (as it is expreslie said in the Scriptures) "in all the sciences of the AEgyptians"; wher 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 vnlawfull.
{p. 25}
Epi. As to the first of your reasones, grounded vpon custome: I saie, an euill custome can neuer be accepted for a good law, for the ouer great ignorance of the worde in some Princes and Magistrates, and the contempt ther in others, moues 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 behooued 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 all the sciences of the AEgyptians", should conclude that he was taught in "Magie", I see no necessity. For we must vnderstand that the spirit of God there, speaking of sciences, vnderstandes them that are lawfull; for except they be lawfull, they are but "abusiu" called sciences, & are but ignorances indeede: "Nam homo pictus, non est homo". Secondlie, giuing 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 & our infirmitie proceedeth our ignorance. Thirdlie, giuing that he had both studied and practised the same (which is more nor monstruous to be beleeued by any Christian) yet we know well inough, that before that euer 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, hauing remained there
{p. 26}
other fourtie yeares in exile: so that suppose he had beene the wickeddest man in the worlde before, he then became a changed and regenerat man, and very litle of olde "Moyses" remained in him. "Abraham" was an Idolater in "Vr" of "Chalda", 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 merites 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 saye I the like of all such as consults, enquires, entertaines, & ouersees them, which is seene by the miserable endes of many that askes councell of them: For the Deuill hath neuer better tydings to tell to any, then he tolde to "Saule": neither is it lawfull to vse so vnlawfull instrumentes, were it neuer for so good a purpose: for that axiome in Theologie is most certaine and infallible: "Nunquam faciendum est malum vt bonum inde eueniat".
[1. \"Ast". 3.]
{p. 27}
