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ARGVMENT.

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 thereof.

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.

And this word Necromancie is a Greek word, compounded of Νεκρων & μαντεια, which is to say, the Prophecie by the dead. This last name is given, to this black & vnlawfull science by the figure Synedoche, because it is a principal part of that art, to serue them selues with dead carcages in their diuinations.

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 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 commanders?

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-æquitable 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 thereof. 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 & feeders of their curiositie, thereby to make them to giue themselves over to the same: Which two meanes, I call the Divels schoole, and his rudimentes. The learned haue their curiositie wakened vppe; 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, & yet remaining overbare (alas) of the spirit of regeneration and frutes thereof: finding all naturall thinges common, aswell to the stupide pedants as vnto them, they assaie to vendicate vnto them a greater name, by not onlie knowing the course of things heavenlie, but likewise to cling to the knowledge of things to come thereby. Which, at the first face appearing lawfull vnto them, in respect the ground therof seemeth to proceed of naturall causes onelie: they are so allured thereby, that finding their practize to prooue true in sundry things, they studie to know the cause thereof: and so mounting from degree to degree, vpon the slipperie and vncertaine scale of curiositie; 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 & conjurations rightlie joyned thereunto, will raise such divers formes of spirites, to resolue 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 had 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-slaues 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.

Gen. 3.