A09402:245
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.
In the second place I affirm, that the words of charmers have not this power in them, by any special gift, blessing, or appointment of God, since the creation; which is the other part of the assumption. And I show it thus: whatsoever is powerful and effectual to any end or purpose, by Gods gift, blessing, or appointment, the same is commanded in his word to be used, and hath also a promise of blessing annexed to the right use thereof. To use the instance before made for explanation sake. The bread in the Lords supper, hath this power and property given it by Christ, to seal & signify unto every believing receiver the body of Christ; and by this property given it, it is a•eileable to this purpose; though it be a thing above the common ⟨p. 138⟩and natural use of bread; & thereupon we have warrant from Christs own commandment, ordinance, and example so to use it. But in the whole body of the Scripture, there is not the like commandment to use the words of Charms for the effecting of wonders, much less the like promise of blessing upon the same so used: therefore the conclusion is, that God hath given no such power unto them in special.
In the second place I affirme, that the words of charmers haue not this power in them, by any speciall gift, blessing, or appoyntment of God, since the creation; which is the other part of the assumption. And I shew it thus: whatsoeuer is powerfull and effectual to any end or purpose, by Gods gift, blessing, or appointment, the same is commanded in his word to be vsed, and hath also a promise of blessing annexed to the right vse therof. To vse the instance before made for explanation sake. The bread in the Lords supper, hath this power and propertie giuen it by Christ, to seale & signifie vnto euery beleeuing receiuer the bodie of Christ; and by this propertie giuen it, it is a•eileable to this purpose; though it be a thing aboue the common ⟨p. 138⟩and naturall vse of bread; & thereupon we haue warrant from Christs owne commandement, ordinance, and example so to vse it. But in the whole bodie of the Scripture, there is not the like commandement to vse the words of Charmes for the effecting of wonders, much lesse the like promise of blessing vpon the same so vsed: therefore the conclusion is, that God hath giuen no such power vnto them in speciall.