A09402:421
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.
Ans. The use of these things, to the purposes aforesaid, is a mere superstitious practise. For first, they have not the true Relics of the Saints, as would plainly appear, if a true Inventory ⟨p. 242⟩were taken of all such as they say are to be found in their Monasteries & Churches. Secondly, though they had them, yet they have no […] or calling to use them to this end: for in all the word of god, there is neither commandment to warrant the use, nor promise to assure any man of a blessing upon the use of them. Albeit they would seem to have some warrant, and therefore they allege that which is written, 2. king. 13. 21. of a dead man, who being for hast thrown into the sepulchre of Elisha, so soon as he touched the bones of Elisha, revived and stood upon his feet. To this also they add the examples of cures done by Peters shadow, Act. 5. 15. and of sundry diseases healed by Pauls handkerchiefs, Act. 19. 12. Ans. These things in deed are true, but they serve nothing to their purpose. For first, the quickening of the dead soldier, came not from any virtue in the corps of Elisha; but it was a miracle, which it pleaseth God then to work, by means of the corps, that the Jews at that time might be confirmed in the truth of that doctrine, which Elisha ⟨p. 243⟩had taught them from God, and which before his death they had, neglected, as I have before showed▪ And it was a thing only then done, and never since. It cannot therefore be a ground for the ordinary use of Relics. Again, touching the other examples: I answer, that both Peter a•d Paul had the gift of working Miracles, & having the gift, they might use such means for the present to cure disease•. But the Papists are not able to show, that God hath given them the like gift whereby they might be warranted for the use of the like means: neither can they assuredly hope for success, although they should undertake to use them.
Ans. The vse of these things, to the purposes aforesaid, is a meere superstitious practise. For first, they haue not the true Reliques of the Saints, as would plainely appeare, if a true Inuentorie