Chap. VI.
ARGUMENT.
The Devilles contract with the Magicians: the division there-of in two partes: What is the difference betwixt Gods miracles and the Devils.
PHILOMATHES.
Indeede there is cause inough, but rather to leave him at all, then to runne more plainlie to him, if they were wise he delt with. But goe forwards 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 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 upon him, by such a proper name which he shewes unto them, either in likenes of a dog, a Catte, an Ape, or such-like other beast; or else to answere by a voice 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.020.
But to the most curious sorte, in the formes he will oblish himselfe, 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 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 gives them power to sel such wares to others, whereof 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 beleeve, 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, & forged by the author of al deceit. For they fel not be weight, as a solide 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 miraclep.021 that CHRIST wrought at Gennezareth)Mat.8 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 amongst the Angels in Heaven, and consequentlie, was amongst them before their fall; yet, either that they 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 nor Prophets, I thinke no Christiane will once thinke it. But by the contrarie of all such mysteries, as he hath closed up with his seale of secrecie; it becommeth us to be contented with an humble ignorance, they being thinges not necessarie for our salvation. 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 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 Spirite may easelie performe: to reveale to them the secretes of anie persons, so being they bee once spoken, for the thought none knowsp.022 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 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 impressions in the aire, easelie gathered by a spirite, drawing so neare to that substance himselfe: in like maner he will learne them manie juglarie trickes at Gardes, dice, & 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 betuixt 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) counterfetting that by hisp.023 Magicians, maid their wandes to appeare so, onelie to mennes outward senses: as kythed in effect by their being devoured by the other. For it is no wonder, that the Devill 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 Devill hunts for in all men.
PHI. Surelie ye have said much to me in this arte, if all that ye have said be as true as wounderfull.
EPI. For the trueth in these actiones, it will be easelie con-firmed, to anie that pleases to take paine upon the reading of diverse authenticque histories, and the inquiring of daily experi-ences. And as for the trueth of their 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 discre-tion, 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, though peradventure no marke remaine: as it doth with all Witches.