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Saturday, May 21, 2022

King James Daemonologie, A Useful Primer | Mat 10:16


Matthew 10:16 | Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

This work from King James expounds further on the limitations of spiritual & physical devils. The title is misleading in modern times, Daemonologie is an exposé for Israelites rather than a “How To.” It is a very useful read and huge faither booster. True to the Bible her exposes whether spiritual beings or physicial (Edomites/parasites), devils have no power beyond what the Most High Yahawah permits them to do. Here is an example from Job.

Job 2:6 | And the LORD said unto Satan, Behold, he is in thine hand; but save his life.

PDF available here: https://www.gutenberg.org/files/25929/25929-pdf.pdf

Audiobook below starts a few minutes i:

Exceprt from: The Preface. To The Reader.

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, [xii]
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 Witch-craft: 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
[xiii] leauing 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
[xiv] particular sicknesses; But one thing I will pray thee 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, [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.




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