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