A09402:238
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.
Secondly, I add, that the charm is used for a sign: and watchword to the devil, to cause him to work wonders, wherein standeth the nature and proper end of a charm. The nature, in that it is a diabolical sign: the end, to cause the devil to work a wonder: whereby it is distinguished from all other speeches of men. For all they commonly carry the nature of the thing, whereof and whereabout they be made, but the Charm doth not always follow the nature of the words, but hath another nature in regard of the immediate relation it hath to the devil, to whom it is a sign. Again, the charm pronounced doth not the wonder, but the devil admonished by it as by the watchword to do the feat.
Secondly, I adde, that the charme is vsed for a sign: and watchword to the deuill, to cause him to worke wonders, wherein standeth the nature and proper end of a charme. The nature, in that it is a diabolicall signe: the end, to cause the deuill to worke a wonder: whereby it is distinguished from all other speeches of men. For all they commonly carrie the nature of the thing, whereof and whereabout they be made, but the Charme doth not alwaies follow the nature of the words, but hath another nature in regard of the immediate relation it hath to the deuill, to whome it is a signe. Againe, the charme pronounced doth not the wonder, but the deuil admonished by it as by the watchword to doe the feate.
Now because some are of opinion, in regard of the ordinary production of ⟨p. 133⟩strange effects by these means, that the Spell hath in self some virtue and power to such and such purposes whereinto it is used; I will stand a little in the proof of the contrary. That a charm is only a diabolical watchword; and hath in it self no such effectual power or possibility to work a wonder. My reasons are these.
Now because some are of opinion, in regard of the ordinarie production of ⟨p. 133⟩strange effects by these meanes, that the Spell hath in selfe some vertuit and power to such and such purposes whereinto it is vsed; I will stand a little in the proofe of the contrarie. That a charme is onely a diabolicall watchword; and hath in it selfe no such effectuall power or possibilitie to worke a wonder. My reasons are these.