¶ A short treatise declaring the detestable wickedness, of magical sciences, as Necromancy. Conjurations of spirits, curious Astrology and such like. (:)  
Made by Francis Cox,  Esaia. ●. Babel is fallen, it is fallen, and all: images of her hath he broken unto y● groi Esaia. ●. Thy filthiness Shallbe discovered, and t 〈…〉 shame Shallbe seen. Stand now amon thine enchanters, and in the multitu 〈…〉 of thy soothsayers, etc. Let now the Astr●logers, the star gazers, and Prognosticatours, stand up, end save thee from these things, etc.  

¶ I. C.  

flee from the wrath that is to come  
You filthy adders brood,  
I cast that you perish in your sins  
As guilty of your blood.   

The wrath of God is kind lid  
All such to consume quite,  
That in the filthy sops or dregs  
Of Egypt do delight   

Repent therefore I say to you  
For mercy call betime  
And learn to hate the stinking mud  
Where wallow nune but swine.   

Here may you read the woeful end  
Of such as wont to use  
Those wicked arts that God abhors  
In time such than refuse.   
¶ Finis.   

I. P.  

YOu wicked rout of sorcerers  
For shame, your lives amend  
Lest god doth pour such plagues on you  
As never shall have end   

All such he doth right sore abhor  
As scripture telleth us plain  
Repent therefore, and learns to hate  
These wicked arts, most vain.   

Let his sweet rod example be  
Of late, you saw did fall  
Into such as professed the like  
Whom God now home doth call.   

Bring forth new fruit, & sob your sins  
Lest double, ire doth light  
On you that do refuse God's grace  
When have the same you might.   
¶ Finis.   

¶ To the good and gentle Reader.  
ALthough, I lack such eloquence and learning, as is to be required in him, which should compile any work to the praise, or dispraise of a thing, yet for that I have myself been an offender in these most detestable sciences, against whom I have compiled this work, as Astrology, Netroniancie, & such like: I thought it my part, for. ij. causes principal, thesame to do. Whereof the one is, that I would it should openly be known, how wicked an offendor I have been, both towards God, and the laws of my prince, that thereby I might give an occasion too all men, too laud and praise God for his bountiful gifts of grace, that when I deserved his eternal ire: yet he by his gentle and sweet rod of correction, would call me again too the state of salvation, from which I was fallen. And also, to bless this God of merci, which hath appointed such a merciful governor to rule and rain over us. Who as she is severe to punish the obstinate and stubborn male factors, so useth she clementy too the penitent trangresiors: whereof I of late sufficiently tasted, at what time I stood before her graces most honourable counsel to receive determinate sentence for my wicked offences. The second cause of this my labour is: that I would deter and fear away, all such as yet do, or hereafter may by the craftiness of Satan be procured to the like. Wherefore gentle reader, I most haretly beseech thee to take it in good part which thing, if thou shalt do: I have my desire, who wisheth thee the eternal peace of God.  
Francis Cox.   

¶ In honore sanctissime Trinitatis.  
Amongst other the Godly, wholesome and profitable sayings of the divine Philosopher Plato: I call too my remembrance this one, as most necessary for all Christians to be had in memory, which is this. Non solum nobinati sumus, sed ortus nostri partim patria sibi vendicat, partim parents, partim amici (that is to say) we are not born only for ourselves, like brute beasts, to seek the satisfying of our own desire or lust: but of our birth (sayeth he) our country challengeth a part, our parents likewise, yea, & our friends also. Wherefore to enjoy any good, godly, or profitable things, or to reserve any benefit or gift, by the means of other, or through our own travels and diligent labour (if the same by any means may seem to sound to the glory of God, the profit of our country, parents & friends) in withholding or keeping back the same, we shall not only transgress the commaundments of almighty God, which commandeth us to do as we would be done unto: but also, if it shallbe well perceived & diligently marked of such as are wise & learned: we shall be found manifest robbers & spoilers of the high may sty of God, which hath imparted his benefits so liberalli unto us for the setting forth of his glory & finally show ourselves unnatural, both to our country, parents & friends, bewraying our great ingratitude, not only towards God: but also toward our countries. Amongst (therefore) the inestimable heaps of wickedness, sin & damnation, foreseeing the proclinitie or readiness of men, how apt & prone they are to evil, & also seeing very many to err & go astray, especially by one means, whereby they detrude themselves, even down to the bottomless lake of unspeakable offences, & for so much as I myself have beit, in the like deceived, yea & had almost utterly perished, had not the almighty power of god by his onnipotentie and gifts of grace called me back through most sweet & gentle chastisement. And also seeing & well perceiving the craftiness of wicked Satan, who (as S. Peter testifieth) goeth about like a rorig Lion, seeking whom he may devour. To cause all tongues to land his eternal majesty, which hath so renovated or regenerated me from the state of endless death, into the which I was almost slipped, to show myself mindful therefore of my love & duty towards my country and friends, to whom next God and my prince I am most chief bounden, and to avoid the filthy vice of ingratitude, than the which nothing can well be more odious: I thought it my part manifestly to declare and open the wickedness of those arts and sciences, which hath of late time to the provocation of God's wrath and almighty displeasure, ben had in such estimation, yea, rather veneration, that without it the whole state of men (except a few) would do in manner nothing, yea, it grew into such credit with men, that not only they judged the course of natural things thereby to be governed, but also that part which god hath and doth reserve to himself, and his determination, as the mind of man, and such like. Nay they seized not here, but so blinded and bewitched the wits of men, that scant durst they credit God himself, if it seemed that their blinded prophecies any time would make contradiction. How well this appeared in the year of our Lord God, 1559. at what time our most noble sovereign began her Imperial government & reign over us, all men may judge, and easily perceive. For although it was well known unto all men, what love and godly zeal, her most royal majesty had and did bear to the true prophets of God, his afflicted flock & word of the cross, yet did the people so waver, the whole realm was so troubled & so moved with the blind enigmatical and devilish prophestes of that heaven gazer Nostravamus, in such sort, that even those which in their hearts could have wished the glory of God and his word most flourishing to be established: were brought into such an extreme coldness of faith, that they doubted God had forgotten his promise, yea, they hung so choysly betwéne the heavenly fountain of hope, & the bottomless pit of utter desperation: that in doubt it was to which they would adhere or stick, so great was thinfection of this pestilemciall poisoned lying prophecies. Of all poisons most difficult to avoid by means of the sweet and pleasant mixture thereof, wherefore it may be called dulce venenum. Aswete and delicious poison: but as the proverb sayeth, sweet meats haths sour sauce, so is this sweetness tempered, with an everlasting bitterness or gall:  
For in these sciences Arologie, Geomancis, Necromancy and such like infinite, contained under the general name of Magic but especially Necromancy, of which here chief I purpose to speak, is one thing promised: but an other performed, for why lest they seek riches: they find beggary, for hope of good report: they have evil fame & open shame, for health: diseases and grief, for quiet minds: wandering wits. Of Christians: they become infideles, ●urninge the temple of the holy Ghost into ●●agoge of Satan. Therefore dear countrymen, flee from these most wicked and damnable sciences of divination, manifestly prohibited, by the sacred Scriptures and eternal word of God, let the love of him, which for thy sake sweat both water and blood, and had his flesh rend upon a cross, cause thee to withdraw thy mind from the snares of utter despair. But if that may not prevail with thee: let the fear of revenge, at least wise abate thy courage therein, and learn this lesson. Felix quem faciunt aliena pericula cautum. Happy and fortunate are they, whom other men's harms, do cause to be ware.  
The God of Gods who suffereth no good deed to be unrewarded, no wicked offence unpunished (which hath said heaven and earth shall perish, but his word shall endure) hath not only manifestly in divers & sundry places of the scriptures forbidden the use and exercise of such curious sciences: but also hath appointed sharp punishment to the users thereof, that is no less than death.  
This godly and wholesome law was in time passed executed within this realm, by the terror whereof, many were feared from these practices, But now whilst this law for lack of execution hath lain a sleep, and thoffenders nothing punished: it was in such sort increased, that it was made a berye handycrafte, so that many lived thereby, yea, & thought they did as honestly get and gather their substance: as he, which daily sweat for the same.  
The people were grown unto such a folly, that scant would they ride or go any journey: unless they consultide, either with these blind prophets, or at the least with their prophecies, which yearly to no little hurt, both in the faith of Christ, & wealth of the realm, were without all shame divulged.  
What hurt it did in the faith before I have showed, what damage it procurid to the commun wealth, mai easily be judged, for what with their comminations of wars, and dearth, they so tickled the minds of unsatiable niggards, that without all need, even a midst the plenty: we lived yet in penury. Well, to my purpose, I promised to open the wicked and blasphemous secrets of these devilish sciences. And although I bend myself wholly to write against the superstitious and hellish practices of Necromancy, I do not exempt the curious part of Astrology, from the number of them: whose utter devastation and confounding before God, I most earnestly desire & wish, for this I am able to justify, & have the like in myself experimented, that of a truth it is Malorum esca, the very bait or train to far greater mischiefs. Never was there any that could yet hold himself content with the simple knowledge of Astrology: but would wade further in those sciences of prediction, having this as ● ground work to sir higher matters. I need not here to speak any more of it, for who list to read the commendable work of fulce, uttered too the same intent, shall find of what force it is. But this I know that what ever is contained within their books, which they esteem, as principal rules and pillars of their knowledge to be nothing else but mere fables, and toys, & that in them there is no truth at all. Experience therein have I had divers and sundry kinds, not by the judgement of one or two but a number, yea, even of the chiefest and most expert, amongst whom I shall recite the judgement of one, & form of his calculation. The question was moved for stolen gods, the hour was by an instrument exactly taken, the ginger draweth the form of the twelve houses, & so calculateth for the time, which had, he domineth, now in his foresaid calculation moved with talk, and forgetting himself (as he afterward confessed) where he should have subtracted: he added, and by that means placed the sign that should have been ascending: in the vii house, and so contrarily, that sign which should have been in the vij house placed he in the first, whereby all his work was turned upsidedoun, & as we properly term it, the cart set before the horse, yet he not finding this his great error, gave judgement, that it should be had again, so fell it out, that it was recovered. whereupon may easily be gathered, that if he had calculated right, according to the rules of art, he should have quite miss the cushion.  
O how certain a science is this trow ye, and of how good a ground? Yet will they presume to enter in judgements of the secret motions of men, which God hath reserved to his own proper knowledge. I would such did remember this disticon of wise Cato.  
Mitto arcana dei celunqque inquirere quid fit?  
Cum sis mortalis que sunt mortalia cures. He teacheth them wherein to be accupied, and not to meddle with the mysteries of God. Yea, this he sayeth more unto them, even in the same book following thus.  
Quid deus intendat, noli perquirere sort  
Quid statuat de te, sine te deliberet ipse; These are the presumptuous imps of Satan, which can not yet be content here to seek out according to the hardness of their hearts, (as Paul to the Romans the two Chapter testifieth) seize not to heap unto themselves; wrath, against the day of wrath. For the stars & skies are not sufficient for their future prediction: but they must adjoin thereunto most detestable parts or society with spirits. Which thing, when they go about, & would have any thing brought to effect, they do it by one of these two means: either besides the horrible & grievous blasphemies, they commit in their conjurations, they must fall to some composition with the devil, that is too promise him for his service, he will abstain from wines, or some certain meats, or drinks. As I myself knew a Priest, not far from a town, called Bridgewater, which as it is well known in the country, was a great magician, in all his life time, after he once begun these practices, he never would eat bread, but in stead thereof did eat always cheese, which thing as he confessed divers times, he did because it was so concluded between him & the spirit, which served him, for at what time he did eat bread: he should no longer live. Yea, he would not blush to say that after a few years he should die, & that the devil for his pains that he took with him, should have in recompense his soul. O most miserable man & wretched creature that would in hope of any earthly treasure: forsake his Lord, & God, which had so tenderly bought him. These are they, of whom Paul speaketh in his vi & ten chapters to the Hebrews, these are they that crucify Christ's again unto themselves, and therefore it is impossible, they should be reviewed again by repentance.  
The second way, which is as evil as the first, or rather worse: is thus. For when the spirit is once come before the circle, he forth with demandeth the exsorciste a sacrifice, which most commonly is a piece of wax consecrated, or hallowed after their own order (For they have certain books, called books of consecration) or else it is a chicken, a lapwing, or some living creature, which when he hath received: then doth he fulfil the mind of the exsorcist, for whiles he hath it, he will neither do, neither speak any thing. Of this testifieth bacon in his book of Necromancy, where he telleth also this story. After so long time traveled in these sciences, at last joined himself with a Turk, which was most excellently seen therein, and long conferring together: they went about too call a certain she devil, named Egippia, which spirit would by no means make them answer to any their demands, whereupon Bacon, which knew that nothing could be done without sacrifice: cruseth the Turk to be baptized, and after the baptism, they both entered the circle & called the spirit, which when she came: for all their convirations she would not  
God of his justice can neither leave the workmaster, neither yet him that seeketh to any such for help, unpunished. For as well deserveth he execution that seeketh to them: as they themselves.  
Example of this: we have in the first book of Samuel. called commonly the first book of the Kings, in the xxviij Chapter. For after that Saul went once to witches & sorcerers to learn his state: God gave him up quite into utter ruin. If then he were so precise with his own peculiar people, that the spared not their king and anointed: what will he do unto us? How much more think ye will he execute his righteous judgements on us, that are but the branches of the wild olive tree, grafted in by his mercy and grace?  
I can not see how they may excuse themselves of crime by God's word, that either seek too them or procure them too work, for both, by the scripture deserve like pain, and punishment. Yea, the Devil himself is of that condition, that he will not suffer them long to reign that use him as an instrument for their necessities. I remember a very notable history written in Frosarte; but the time is so long since I read it, I well remember not the place, but who so listeth to look in the tables of his book: may easily find it, where he writeth of Orthon a spirit. Theffect is this, a priest & a certain gentleman, falling at variance, and the gentleman seeming still too persever in his purpose: the priest to abate his courage, and to make him yield: sendeth unto him the foresaid spirit Orthon, to molest and trouble him, which coming about the quiet time of the night, when all things are most stillest: he clappeth the windows and doors, as though he would have torn them to pieces. The gentleman, regardeth it not, the next night he doth likewise, but a great deal more fiercely, in so much that it seemed he would have entered the gentleman's bed chamber, wherewithal his spirits moved: suddenly asked who was there. The spirit answereth, & telleth his name, & showeth him from whom he was sent, and to what end as is aforesaid. Well sayeth the gentle man, wilt thou be contentid to serve me, and leave thy master the priest? He answereth yea, and so they concluded. The office of this spirit was to bring him news out of all places of the world what was done, within the space of xxiiij hours, which thing he did.  
After a while, this gentleman being very desirous to see his new man (for as yet though he heard him, he never saw him) requested him earnestly that he might see him, which thing at the last he granted (and sayeth) when ye arise in the morning, the first strange thing you see, after you be up: the same is I, so he departed. In the morning the gentleman arising and casting on his night gown, he might see three rushes stand upright, and move inform, as though they danced the hay, but this pleased him not, wherefore at night when he came to him again, he challengeth the spirit with the breach of his promise, which he could in no wise a bide, for though he be never so untrue, & deceitful: yet may ye not charge him therewith. And therefore asketh his master what strange thing he saw? he answered nothing but two or three rushes driven up & down with a wind.  
The same quod Orthen was I. Nay sayeth his master, I would see the more near thy shape, which after earnest request he granted, and sayeth, the first living thing that ye see out of your gallery in the morning in your court: the same am I.  
The morning coming he goeth unto his gallery, which looketh into his court, and behold, there he saw the monsteroust sow and lean, that could be, whereupon moved with the sight, caused dogs to be set at her, and so he baited her, but immediately he falleth sick, and so from time to time, pineth away.  
A worthy servant too serve a noble man, full well he rewarded his master in the end. Neither was it any otherways but as they are wont all to do.  
For this is no new or rare thing amongst those that use society with devils, for all have the like end, though not after one form, yet to one effect. Bakons end was much after the like sort, for having a greedy desire unto meat: he could cause nothing to enter the stomach, wherefore thus miserably he starved to death.  
Cornelius Agrippa, of whom all the world speaketh, whose works remain unto this day, of whose end are diverse opinions, some rumours have been, that when he road abroad, he had always a black dog, waiting upon him, which dog one day in iourneinge: carried him away body and soul, some say that the sword separate his head from the body, so that his end is uncertain and most like it is that he ended after some strange sort, that the truth thereof is no more manifest.  
Fabiane in his Chronicles, the seventh part. and where he writeth of Carolus the eight, speaketh of a certain maid, expert in these sciences, called La pucelle de dieu, that is too say: the maid of God, who by her knowledge caused the Frenchmen marvelously too prevail in their martial affairs, as more copiously doth in the alleged place appear.  
But almighty God, which for●●●●son suffereth such sorcery and devilish ways too prosper and reign, too the correction of sinners: lastly too show his power, and that no good Christian men should fall into any error: he showeth the clearness of such mystical things, and so he did in this, for she by a knight Burgonion was taken, and after sent to Roan in Normandye, too the duke of Somerset, and there brent, for her demerits.  
Saint Dunstane (of whom Bale in his book entitled the acts of the English votaries writeth sufficiently, being one of this sort and faculty, after divers & sundry prodigious signs in the element seen: departed this life, a swarm of devils conveying away his corpse.  
John Grecian, that conjuring Pope, after he had done many devilish things, as testifieth Martinus Carsulanus & Platina in vitis Pontificum: was of the devil (as he was doing his feats in a forest) strangled to death.  
What may we say of Stansholde of late time, which was expert in these sciences, which for robbing of a college, in the university of Oxford, was hanged at the towns end for his demerits. Many have ended their lives after these & such like sorts, of whom if I should write: it would contain an infinite volume, and that is most horrible, where thou seest one repent: a numbered are so suddenly taken, that they have no time of repentance.  
Wherefore I say to such of that sort, repent and amend your lives, you Adders broad, and learn by him that hath felt the smart, to i'll from greater mischiefs too come, for even now is the axe put unto the rote of the tree, therefore defer no tyme. And now 〈…〉 th●●e that hereafter shallbe moved by the provocation of the devil, either to practise the like, or to seek for counsel or advice of them that do use and practise these blasphemous sciences: know ye, that even as the good corn is with the fan purged from the chaff: so all those be separated from the elect and chosen of God, as in the former part of my treatise, I showed by th'example of king Saul.  
God himself hath promised in his most holy and sacred scriptures no less to do, & also for the punishment of such, hath by his own decree, in the twenty of Leviticus appointed sharp correction, saying. And if a man or woman have a spirit of divination or sothsaying in them: they shall die the death, they shall stone them to death, their blood shallbe upon them.  
A most worthy punishment for such rebellious traitors. For if we judge him worthy of death that evil reporteth of an earthily prince: what shall we say by him that blasphemeth the king of all kings, his Lord and only saviour? They can not say that ignorance is the cause of their evil disposed life, for God hath manifestly forbidden the use thereof, not in one, or two places: but in sundry.  
Thus he sayeth Deuteronomie the xviii when thou shalt come into the land, which the Lord thy God giveth thee: thou shalt not learn to do after the abominations of those nations, let none be found among you that maketh his son or his daughter to go through the fire, or that useth wytheraft, or a regarder of times, or marker of the fleing of fowls, or a sorcerer, or a charmer, or that counseleth with spirits, or a soothsayer, or that asketh counsel at the dead. For all that do such things, are abomination unto the Lord. etc.  
Lo, here he not only forbiddeth the use: but commandeth that those, which willbe his people, and of his flock: shall not seek help at the sorcerers hands. Rede the. thirty of the prophet Isaiah, and there shall ye find, how he reproveth the children of Israel for seeking too the Egyptians for help, who were counted expert in devilish arts. jeremiah in his ten Chapter sayeth: Hear the word of the Lord that he speaketh unto you: O house of Israel.  
Thus sayeth the Lord, learn not the way of the Heathen, and be not a feared for the signs of heaven, thought the Heathen be afraid of such, for the customs of the people are vanity. O how directé are the laws of the Lord? how plain are his paths? how sweet are they to them that fulfil them, for it preserveth them from endless death and pain.  
If we do embrace and follow them, we shall not only be sure here in this world to live without dread or fear, safe from our enemies, both boddely, and ghostly: but after this life, we shallbe crowned with the crown of everlasting joy, and felicity.  
Where as the contrary, and such as will take no admonission, but live inordinately, shallbe condemned to everlasting terror, whose torments, no tongue is able to express.  
This God of mercy hath offered his grace, wherefore refuse it not, but with all humble hearts embrace it, beseeching him so to strengthen you with his holy spirit, that this life ended, we may hear this comfortable saying of our saviour: Come ye blessed children of my Father, possess ye the kingdom, prepared for you, from the beginning of the world. Too the which Father, Son, and holy Spirit, be eternal laudes, praises, empire, and glory, worlds without end.  
AMEN.  
¶ Finis.