Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	david_n	king_n	saul_n	3,246	5	10.1257	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07215	The anatomie of sorcerie VVherein the wicked impietie of charmers, inchanters, and such like, is discouered and confuted. By Iames Mason, Master of Artes.	Mason, James, M.A.	1612 (1612)	STC 17615; ESTC S112409	64,423	108

God did as well cure diseases as foretell the euent thereof For the damsell which waited vpon the wife of Naaman the Syrian told her mistris that if her master Naaman were with the prophet Elisha in Samaria he would soone deliuer him of his leprosie The which no doubt shee would neuer haue done if she had not knowne or heard that he had done the like before Nay if it had not been well knowne that they which went to the Idol Baalzebub had sometimes obtained their purpose in those cases Ahaziah being a man of that power and authority would not haue sent vnto him But to leaue this come to their next argument which is That oftentimes they vse good and godly words and characters and therefore their doings are not euill nor wrought by Satan But herein they doe mightily bewray their ignorance in the crafty policies of the diuell who euer as neare as it is possible for him will couer his wicked entents and dealings with the cloake of holinesse and honesty turning himselfe as the Apostle Saint Paul saith 2. Cor. cap. 11. vers 14. into an angell of light For euen as the holy angels in heauen doe indeede performe all duties and vse al good and godly meanes according to God his commandements to the honour of God and the good of his elect euen so Satan and his ministers the sorcerers will seeme to doe the same albeit they haue alwaies another yea a contrary entent and meaning So the diuell in the beginning would not seeme to doe it himselfe but when there was no humane creature vpon the earth to suborne in that behalfe he entred into the serpent vsing him to perswade the woman to disobey the commaundement of God in eating of the forbidden fruit because he was the wiliest beast of all that God had made and therfore Eue might the rather be drawne thereby to follow his counsell which he would seeme to giue vnto her for her good as one that wished her well and sought her commodity when as he went about her eternall destruction and of all her posterity And in the 22. cap. of the first booke of the King he did not take a direct course to shew himselfe according vnto his intention in that action but he vsed the tongue of the prophets to tell lies that thereby Achab might be perswaded to goe and fall in battell And albeit they were all of them false prophets yet they were not so reputed or esteemed of the king who asked counsell at their hands And it is manifest in that place that they pretended the authority and commaundement of God by the suggestion of the diuell as it is in the aforesaid chapter v. 11. where it is said that Zidkiiah made hornes of iron saying thus saith the Lord with these shalt thou push the Aramites vntill thou haue consumed them We see also in the 4. cap. of Saint Mathewes Gospel and likewise in Saint Luke That Satan himselfe in his owne person vsed the words of the scripture to couer his mischieuous intent when he tempted our Sauiour Christ. The which if it be so then why may not his seruants and instruments the sorcerers vse the like meanes to colour their wicked practises Nay whosoeuer shall looke into their bookes and writings albeit for the most part they be badly and without any sense or reason applied yet he shall find often times very good words and sentences partly out of the scripture and partly of their owne deuising the which a man would not thinke to be greatly to be found fault withal if their intent were good and their authority from God lawfull and allowed As it is manifest by histories That the Aegyptian sorcerers vsed in their sorceries these words To wit The god of Israell The god of the Hebrewes The god which drowned the Aegyptians and their king in the red sea And is it not most manifest by the plaine words of this text which I haue in hand that the Exorcistes vsed the same words in effect which Saint Paul and the other holy Apostles of our Sauiour Christ did making as it were a charme of the scripture of God For what is a Charme els but a certaine or set forme of words either by themselues alone or ioyned with characters without any commission or especiall authority from God vsed to the intent that by them some extraordinary worke or wonder might be wrought So that how glorious soeuer or how goldy soeuer the words may seeme to be in outward shew yet if they be vsed without gods especiall direction or commaundement to the aforesaid end they are but meere charmes Albeit my selfe haue heard some being patrones of these kinds of wicked practises who haue said That then it is a charme onely when as such words are vsed which are not vnderstood of him which vseth them The which is confuted in the 58. Psal. in these words They are as venemous as the poyson of a serpent euen like the deafe adder that stoppeth hir eares which refuseth to heare the voice of the charmer charme he neuer sowisely In which words the prophet Dauid describeth the obstinate wickednesse of his aduersaries in the court of king Saul who hauing beene often reprooued and told their duty out of the word of truth did notwithstanding wilfully persist in their sinnes giuing no eare to that wholesome counsell whereby they might be bettered much like vnto the adder which will not heare when she should with inchantment be bound and restrained from hurting with her poison but stoppeth her eares least shee should hear the voice of the charmer charming Now if a charme cannot be vnderstood what it signifieth what needeth the adder to stoppe her eares at it or what wisedome or cunning can be discerned therein if so be the meaning thereof is not to be knowne what is said or sung or finally how serueth this comparison to the purpose of the Psalmist if no difference may be perceiued betwixt one charme and another whether of them is the better or morewise or cunning Nay the very etymologie of the word doth insinuate vnto vs that it may be vnderstood For it is certaine that the word charme is deriued of the Latine word carmen the letter h being put in as we see in the word Inchantment when as in the Latine word incantamentum whereof it is deriued the said letter is not found but in the french tongue it is put in Wherefore both these words viz. charme and inchantment seeme to come from the Latines vnto the French men first and from them to vs by the comming in of William the Conquerour as it appeareth by auncient recordes that charmes and inchantments in old time were called Spells which seemeth to haue the same signification that carmen hath in Latine as it may be gathered out of Chaucer where he saith Listen to my spell which is as much to say as Listen to my words or worke in vers For a spell as also carmen among the