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Author : Stuart Jacques (King James VI of Scotland - King James I of England)
Title : Daemonologie In the form of a dialogue, Divided into three books
Year : 1597

Link download : Stuart_Jacques_-_Daemonologie.zip

Preface to the Reader. The fearefull aboundinge at this time in this countrie, of these detestable slaves of the Devill, the Witches or enchanters, hath moved me (beloved reader) to dispatch in post, this following treatise of mine, not in any way (as I protest) to serve for a shew of my learning and ingine, but onely (mooved of conscience) to preasse thereby, so farre as I can, to resolve the doubting harts of many; both that such assaultes of Sathan are most certainly practized, and that the instrumentes thereof, merits most severely to be punished: against the damnable opinions of two principally in our age, whereof 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 WIERUS, a German Phisition, sets out a publick apologie for all these crafts-folks, wherby, procuring for their impunitie, he plainely bewrayes himselfe to have bene one of that profession. And for to make this treatise the more pleasant and facill, I have put it in forme of dialogue, which I have divided into three bookes: The first speaking of Magie in general, and Necromancie in special. The second of Sorcerie and Witch-craft: and the thirde, conteines a discourse of all these kindes of spirits, and Spectres that appeares and trobles persones: together with a conclusion of the whol work. My intention in this labour, is only to prove two things, as I have already said: the one, that such divelish artes have bene and are. The other, what exact triale and severe punishment they merite: and therefore reason , what kinde of things are possible to be performed in these arts, and by what naturall causes they may be, not that I touch every particular thing of the Devil's power, for that wer infinite: but onelie, to speak scholasticklie, (since this can not bee spoken in our language) I reason upon kind (genius) leaving appearance (species), and differences (differentia) to be comprehended therein. As for example, speaking of the power of Magiciens, in the first book and sixt Chapter: I say, that they can suddenly be brought unto them, al kindes of daintie disshes, by their familiar spirit: Since as a thiefe he delightes to steale and as a spirite, he can subtilie and suddenlie inough transport the same. Now under this kind (genus), may be comprehended al particulars, depending thereupon. Such as the bringing Wine out of the Wall, (as we have heard oft to have 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 prove by diverse arguments, that Witches can, by the power of their Master, cur or cast on disseases: Now by these same reasones, that proves their power by the Devil of disseases in generall, is aswell proved their power in speciall: as of weakening the nature of some men, to make them unable 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 wil pray thee to observe in all these places, where I reason upon the devils power, which is the different ends and scopes, that God as the first cause, and the Devill as his instrument and second cause shootes at in all these actiones of the Devil, (as Gods hang-man:) For where the devilles intention in them is ever to perish, either the soule or the body, or both of them, that he is so permitted to deale with: God by the contraries, drawes ever out of the eville glory to hmselfe, either by the wracke of the wicked in his justice, or by the tryall of the patient and amendment of the faithfull, being wakened up with that rod of correction. ...