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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…William Perkins, 1610

Section 2

pp. 157–16616 passages

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.

:268p. 157

Sect. II.

:269p. 157

The second part is Juggling. Juggling, ¹is the deluding of the eye with some strange sleight done above the or linar•e course of nature. In this description there are two points necessarily required in the point of Juggling, Delusion of the eye, and extraordinary Sleight.

The second part is Iugling. Iugling, ¹is the deluding of the eye with some strange sleight done aboue the or linar•e course of nature. In this description there are two points necessarily required in the point of Iugling, Delusion of the eye, and extraordinarie Sleight.

1JugglingIugling

:270p. 157–158

Delusion is then performed, when a man is made to think he sees that, which indeed he sees not. And this is done by the operation of the devil diversly, but especially three ways. First, by corrupting the humour of the eye, which is the next instrument of sight. Secondly, by altering the air, which is the mean by which the object or species is carried to the eye. Thirdly, by altering and changing the object, that ⟨p. 158⟩is, the thing seen, or whereon a man looketh.

Delusion is then performed, when a man is made to thinke he sees that, which indeede he sees not. And this is done by the operation of the deuill diuersly, but especially three waies. First, by corrupting the humour of the eye, which is the next instrument of sight. Secondly, by altering the ayre, which is the meane by which the obiect or species is carried to the eye. Thirdly, by altering and changing the obiect, that

:272p. 158–160

The second thing required in Juggling, is a Sleight done above the order ⟨p. 159⟩and course of nature. This is the point which maketh those conveyances to be Witchcraft. For if they were within the compass of nature, they could not be rightly •earmed and reputed Sorceries; considering that diverse men, by reason of the agility of their bodies, & sleight of their hands, are able to work divers feats, which seem strange to the beholders, and yet not meddle with Witchcraft. Again, some by the lawful art of the Optics, may show strange & admirable things, by means of light and darkness, and yet may be free from imputation of Magical worke•; because they keep themselves wholly within the power and practise of nature. But sleights done […] over and above delusion, must pass the ordinary bounds and precincts of nature, and so are made points of Witchcraft. One memorable example, for the clearer manifestation of this point, we have in the Scripture, by name in the 7, 8, and 9, Chapters of Exodus, where Moses and Aaron wrought wonders before Pharaoh, turning the rod into a serpent, and ⟨p. 160⟩water into blood, with many other such like. Now Jannes and Jambres (for so Paul calleth them, 2. Tim▪ 3. 8.) the Magicians of Egypt, did work the same miracles which Moses and Aaron had done: But here was the difference• Moses made true creatures, and wrought true miracles, whereas they did all in appearance and outward show. For theirs were not true real actions, but only Magical illusions, wrought by the sleight & subtlety of the devil, in the practise of lugling.

The second thing required in Iugling, is a Sleight done aboue the order ⟨p. 159⟩and course of nature. This is the point which maketh those conueiances to be Witchcraft. For if they were within the compasse of nature, they could not be rightly •earmed and reputed Sorceries; considering that diuerse men, by reason of the agilitie of their bodies, & sleight of their hands, are able to worke diuers feats, which seeme strange to the beholders, and yet not meddle with Witchcraft. Againe, some by the lawfull art of the Optiks, may shew strange & admirable things, by meanes of light and darknesso, and yet may be free from impution of Magicall worke•; because they keepe themselues wholly within the power and practise of nature. But sleights done 〈…〉 ouer and aboue delusiō, must passe the ordinarie bounds and precincts of nature, and so are made points of Witchcraft. One memorable example, for the clearer manifestation of this point, we haue in the Scripture, by name in the 7, 8, and 9, Chapters of Exodus, where Moses and Aaron wrought wonders before Pharaoh, turning the rodde into a serpent, and ⟨p. 160⟩water into blood, with many other such like. Now Iannes and Iambres (for so Paul calleth them, 2. Tim▪ 3. 8.) the Magicians of Egypt, did worke the same miracles which Moses and Aaron had done: But here was the difference• Moses made true creatures, and wrought true miracles, whereas they did all in appearance and outward shew. For theirs were not true reall actions, but onely Magicall illusions, wrought by the sleight & subtilty of the deuil, in the practise of lugling.

:276p. 161–162

How doth that appear? Ans. To make a true creature of any sort, by producing the same out of the causes, is a work serving to continue the creation, and is indeed a kind of creation. Now the devil as he cannot create a thing at the first, so he is not able to continue the same by a new creation: that being a property belonging to God only. For better conceiving hereof, we must know, that God crea•eth two ways: either primarily in the beginning, when he made all things of nothing, Gen. 1. 1. or secondarily, in the government of the world, when he produceth a true creature in a true miracle: yet not making it of nothing (as he did in the beginning) but producing it by ministering and in forming the matter immediately by himself, without the aide of ordinary ⟨p. 162⟩means and instruments appointed after the creation. The former is creation properly called; the latter a continuance thereof. Both these God hath reserved to himself, as incommunicable to any creature. As for the succession and propagation of creatures in their kinds, as of men, beasts, birds, fishes, &c. it is only a continuation of the creatures in their kinds, and is wrought by ordinary means of generation; but is no continuance of the work of creation. And the devil by his power may make counterfeits of the true creatures of God, but neither by creating them, nor by continuing their creation; these two being works peculiar and proper to the Deity alone.

Hovv doth that appeare? Ans. To make a true creature of any sort, by producing the same out of the causes, is a vvork seruing to continue the creation, and is indeede a kinde of creation. Now the deuill as he cannot create a thing at the first, so he is not able to continue the same by a new creation: that beeing a propertie belonging to God onely. For better conceiuing hereof, we must know, that God crea•eth two waies: either primarily in the beginning, whē he made all things of nothing, Gen. 1. 1. or secōdarily, in the gouernment of the world, when he produceth a true creature in a true miracle: yet not making it of nothing (as he did in the beginning) but producing it by ministring and in forming the matter immediately by himselfe, without the aide of ordinarie ⟨p. 162⟩meanes and instruments appointed after the creation. The former is creation properly called; the latter a continuance thereof. Both these God hath reserued to himselfe, as incommunicable to any creature. As for the succession and propagation of creatures in their kinds, as of men, beasts, birds, fishes, &c. it is onely a continuation of the creatures in their kindes, and is wrought by ordinarie meanes of generation; but is no continuance of the worke of creation. And the deuill by his power may make counterfeits of the true creatures of God, but neither by creating them, nor by continuing their creation; these two beeing workes peculiar and proper to the Deitie alone.