A09402:239
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.
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.
First, this must be taken for a main ground; That as there is nothing in the world, that hath being but from God, so nothing hath in it any efficacy, but by his ordinance. Now whatsoever efficacy is in any creature from God, it received the same into it self, either by creation, or since the creation by some new and special institution, appointment, and gift of God. For example. The bread in the Sacrament, by a natural power given unto it in the creation, serveth to nourish the body, and the same bread, by Gods special appointment in his word, feeds the soul, in that by his ordinance it is made to us a sign and seal of the body of Christ broken for us: And so it is in every creature; ⟨p. 134⟩if the effect be ordinary and natural, it hath it by creation; if extraordinary and supernatural, it hath that by divine ordination: So that whatsoever comes to pass by any other means, is by Satanical operation. Now charms and spells, standing of set words and syllables, have no power in them to work wonders, either by the gift of nature in the creation, or by Gods appointment since the creation: and therefore they have in them no power at all for any such purpose. This latter part of the reason, being the assumption or application of the ground to the present instance, consisteth of two parts, which I will prove in order. First then I affirm, that by the gift of nature, no words of charms have power in them to work wonders; & I prove it in this manner.