A09402:88
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.
For a third instance. The devil is able to utter a voice in plain words and speech, answerable to mans understanding in any language. Not that he can take unto himself being a spirit, an immediate power to speak or frame a voice of nothing without means, but knowing the natural and proper causes and means by which men do speak, by them he frames in himself the voice of a man, and plainly utters the same in a known language. In this manner ⟨p. 32⟩he abused the tongue and mouth of the serpent, when in plain words he tempted Eve to eat the forbidden fruit. Now it is to be remembered here, that when the devil speaks in a creature, it must be such a creature, as hath the instruments of speech, or such whereby speech may be framed and uttered, not otherwise: for it was never heard that he spake in a stock or a stone, or any created entity, that had not the means and power of uttering a voice, at least in some sort; it being a work peculiar to the Creator, to give power of utterance where it is not by creation. Again, when he frameth a voice in a creature, he doth it not by giving immediate power to speak, for that he cannot do, and the creature abused by him, remaineth in that regard, as it was before. But it being naturally fitted and disposed to utter a voice, though not perfectly to speak as a man, he furthereth and helpeth nature in it, and addeth to the faculty thereof a present use of words, by ordering and ruling the instruments to his intended purposes. ⟨p. 33⟩And to conclude this point, look what strange works and wonders may be truly effected by the power of nature, (though they be not ordinarily brought to pass in the course of nature) those the devil can do, & so far forth as the power of nature will permit, he is able to work true wonders, though for a false and evil end.
For a third instance. The deuill is able to vtter a voice in plaine words and speach, answerable to mans vnderstanding in any language. Not that he can take vnto himselfe beeing a spirit, an immeadiate power to speake or frame a voyce of nothing without meanes, but knowing the naturall and proper causes and meanes by which men doe speake, by them he frames in himselfe the voyce of a man, and plainely vtters the same in a knowne language. In this manner ⟨p. 32⟩