Adherents of this position argued that magia could appear in both good and bad forms; in 1625, the French librarian Gabriel Naudé wrote his Apology for all the Wise Men Falsely Suspected of Magic, in which he distinguished "Mosoaicall Magick"—which he claimed came from God and included prophecies, miracles, and speaking in tongues—from "geotick" magic caused by demons. While the proponents of magia naturalis insisted that this did not rely on the actions of demons, critics disagreed, arguing that the demons had simply deceived these magicians. By the seventeenth century the concept of magia naturalis had moved in increasingly 'naturalistic' directions, with the distinctions between it and science becoming blurred. The validity of magia naturalis as a concept for understanding the universe then came under increasing criticism during the Age of Enlightenment in the eighteenth century.
Adherents of this position argued that magia could appear in both good and bad forms; in 1625, the French librarian Gab?riel Naudé wrote his Apology for all the Wise Men Falsely Suspected of Magic in which he distinguished "Mosoaicall Magick"—which he claimed came from God and included prophecies, miracles, and speaking in tongues—from "geotick" magic cau,sed by demons. While the proponents of magia naturalis insisted that this did not rely on the actions of demons, critics disagreed, arguing that the demons had simply deceived these m!agicians. By the seventeenth century the concept of magia naturalis had moved! in increasingly 'naturalistic' directions, with the distinc,tions between it and science becoming blurred. The validity of magia naturalis as a concept for understanding the universe then came under increasing criticism during the Age of Enlightenment in the eighteenth century.