A09402:140
A discourse of the damned art of witchcraft so far forth as it is…A discourse of the damned art of witchcraft so farre forth as it is…
A discourse of the damned art of witchcraft so far forth as it is revealed in the Scriptures, and manifest by true experience. Framed and delivered by M. William Perkins, in his ordinary course of preaching, and now published by Tho. Pickering Bachelor of Divinity, and minister of Finchingfield in Essex. Whereunto is adjoined a twofold table; one of the order and heads of the treatise; another of the texts of Scripture explained, or vindicated from the corrupt interpretation of the adversary.A discourse of the damned art of witchcraft so farre forth as it is reuealed in the Scriptures, and manifest by true experience. Framed and deliuered by M. William Perkins, in his ordinarie course of preaching, and now published by Tho. Pickering Batchelour of Diuinitie, and minister of Finchingfield in Essex. Whereunto is adioyned a twofold table; one of the order and heades of the treatise; another of the texts of Scripture explaned, or vindicated from the corrupt interpretation of the aduersarie.
Cambridge: printed by Cantrell Legge, 1610Cambridge: printed by Cantrel Legge, 1610
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
It is alleged, that Joseph divined by his cup, as may appear both by his stewards speech, as also by his own, Gen. 44. 5. & 15. and yet that cup received no power from God, either the one way or the other, to be a cause or mean of Divination.
It is alleadged, that Ioseph diuined by his cuppe, as may appeare both by his stewards speech, as also by his owne, Gen. 44. 5. & 15. and yet that cuppe receiued no power from God, either the one way or the other, to be a cause or meane of Diuination.
The answer anciently and commonly made is this, that Josephs steward ⟨p. 70⟩spake not as the thing was indeed, but as the common received opinion was among the Egyptians, who esteemed Joseph to be a man of great skill and wisdom, able by sundry means to divine and prophesy. To this I add a second answer, that the steward spake not as he thought, but his purpose was in those words, to conceal the knowledge of Joseph his master from his brethren, that thereby they might not discern who he was, but take him to be an Egyptian. Thirdly, the words may not unfitly admit this interpretation, as if the steward had said, Know ye not that this cup which I find in the sacks mouth of your youngest brother, is that whereby my master will easily prove what manner of men you are? this answer is also ancient, and may well be received.
The answer anciently and commonly made is this, that Iosephs steward ⟨p. 70⟩spake not as the thing was indeede, but as the common receiued opinion was among the Egyptians, who esteemed Ioseph to be a man of great skill and wisdome, able by sundrie meanes to diuine and prophesie. To this I adde a second answer, that the steward spake not as he thought, but his purpose was in those words, to cōceale the knowledge of Ioseph his master from his brethren, that thereby they might not discerne who he was, but take him to be an Egyptian. Thirdly, the words may not vnfitly admit this interpretation, as if the steward had said, Know ye not that this cuppe which I finde in the sackes mouth of your yongest brother, is that whereby my master will easily prooue what manner of men you are? this answer is also auncient, and may well be receiued.