Hoplocrisma-spongus: or, A sponge to vvipe avvay the weapon-salve A treatise, wherein is proved, that the cure late-taken up amongst us, by applying the salve to the weapon, is magicall and unlawfull By William Foster Mr. of Arts, and parson of Hedgley in the county of Buckingham.

Articulus primus.

Wherein the reasons and Philosophy brought for it are collected and disproved.

THose Medicines are lawfull however they worke, where no inchantments, no spels, no characters, no charmes, no in∣vocation, no compact with the Divell, no superstitious observations are used. But in the applying of the Vnguent to the Weapon, there are none of these. Therefore this Medicine is law∣full.

I deny the minor proposition. For there is a kinde of superstition, and compact with the Divell in the use of it. First, there is superstition, and that twofold. First, in the collecting of the ingredients. The Mosse must be scraped when the moone in∣creaseth, and is in a good house, as of Venus, not of

Mars or Saturne, (as Crollius tels us.) That some Plants are of greater vertue, gathered in the new or full of the Moone, (because they have then the greater drinesse or moysture in thē) I will not deny▪ but that the Moon must be likewise in such or such of the twelve houses, is an Astrologicall and super∣stitious observation. And in the Scriptures, Astro∣logers, Magicians and Sorcerers, like birds of a fea∣ther are linked together. Secondly, there is su∣perstition in the manner of annointing the Wea∣pon. If the wound came by a thrust, you must an∣noint the sword from the point to the hilt. If with a cut, then from the edge to the backe. In either, just so much must be annoiated as hurt the Pati∣ent. For, saith the same Crollius; Alioquin nocu∣mentum adferretur Patienti. You may else hurt the Patient. And that day the Mediciner smeares the Weapon, he must absteine from Venus. Of which Mediciners I cannot but say as S. Paul to the men of Athens: I perceive that in all things you are too su∣perstitious, Acts 17. 22.

Lastly, there's a compact with the Diuell. For the Divell may be compacted with two wayes, as Saint Augustine, Aquinas, and other Fathers and Schoolemen teach.

Either by

• Expresse and open or tacite and implicite
  • contract.

In the use of this Salve, though therebe no expresse and open, yet there is a tacite & implicite contract with the Divell. For Tacite invocatur daemon, quando aliquis cōtendit facerc aliquid, per causas quae necvirtu∣te sua naturali, nec divind institutione possunt illud ef∣ficere. The Divell is then implicity invoked, when

any man attempts to bring any thing to passe, by meanes which have neither naturall vertue, nor di∣vine institution thereto. And contrary to this rule is the use of this unguent, as is before demonstra∣ted. For a man may receive this Salve from a friend which plainely and totidem verbis, never had to doe with the Divell. That friend may haue had it from another, as farre from such practises as himselfe. Thus it may be derived through infinite hands: yet all these traditors in the use of it, had an implicite compact with the Divell; in as much as the Divell was the first inventor of it. For the Di∣vel whē he first appoints to any man inchantments, spels, characters, charms, herbes, ligatures, or oynt∣ments to produce such effects, entreth not into co∣venant with that individuall party for himselfe, but also for others specificall; that whosoever shall according to his prescription use them, shall bring to passe such effects by them. Not that the very charmes, characters, or oyntments, doe by them∣selves or his helpe produce such effects. There's no such force in them. But these are signes where∣by the Divell knowes our desires, and then he him∣selfe by some other meanes (if God restraine him not) secretly workes our desires. Therefore saith Saint Augustine, Daemones alliciuntur—non ut animalia cibis sed ut spiritus signis—per varia ge∣nera lapidum, herbarum, lignorum, animalium, carmi∣num, rituum. The Divels are drawn to our purposes not as beasts, by meates, but as spirits by signes, by sundry kindes of stones, of herbes, wood, living creatures, conjurations, and ceremonies. The Conjurers circles, his invocations, his inchant∣ments,

his characters, his rod, his charmes, cannot conjure the Divell to appeare will he, nill he; but out of former compact, he comes when these signes are exhibited. Yet the subtill Fiend feignes him∣selfe to be compelled. But it is to delude and de∣ceiue man, to gaine him to him, to be of his condi∣tion, saith Scaliger, and so the more freely and fre∣quently to converse with him and use his helpe. Therefore saith Henricus de Hassiā most excellent∣ly; Ipse simulat se captū ••t te capiat, se vin••••ū ut se vin¦ciat, se tuo imperio subditum, ut te sibi subdat, à te in∣clusum ut te finaliter includat, singet se tua arte vel imagini vel lapidi alūgatum, ut funibus religatum te ad infernum ducat. The Divell feignes himselfe to be taken, that he may take thee; to be bound, that he may binde thee; to be under thy command, that he may bring thee under his; to bee kept in and re∣strained, that he may restraine thee for euer: hee feignes himselfe to be bound by thy Art, either to this or that character or stone, that he may leade thee in his ropes bound to Hell fire. And of this opinion is Wierus (a man well skilled in such busi∣nesse) and Tostatus and others. Now then collect the summe of this answer, and you shall finde the falsehood of the minor proposition: that the use of this oyntment is unlawfull, there being first super∣stition, and then a compact with the Divell (a ta∣cite compact) in the use of it.

The Divell goeth about like a rearing Lion seeking whom he may devour, 1 Pet. 5. 8. The Divell rageth to destroy us, he runnes not to helpeus. Therefore this medicine curing and helping men wounded, is not from the Divell, and so is lawfull.

I deny the argument. For the Divell, for ever to endanger two soules, the Mediciners and the Me∣dicined, may be ready by naturall meanes secretly applyed to cure the wounds of one body for a time. This is not to doe any good to man, but to bring him to ruine and destruction. The Divell is a lyer from the beginning, the father of lyes, yet some∣times he tels truth, to insinuate himselfe to be tru∣sted and beleeved, when he deales falsely. Christ therefore, and Saint Paul, though the Divels told the truth in the possessed, Marke 5. 7. and Acts 16. 17. yet they silenced them and cast them out: So, though the Divell would cure our wounds or diseases, we must not accept it, because he in∣tends not our good, but our utter ruine and destru∣ction by it. Like a Boat-man hee rowes one way, and lookes another, quite contrary.

Those are naturall and lawfull cures which are wrought by Sympathies. But this cure is wrought so, & is called by Crollius unguentum Sympatheticum, the Sympathizing unguent. For this unguent con∣sisting of mans-mosse, blood and fat, hath in it a na∣turall Balsame. This naturall Balsame by the in∣fluence of the Starres, causeth a sympathy betwixt the weapon and the wound: and so the application of the Medicine to the one, effects the cure upon the other. Therefore this cure is naturall and law∣full.

I will not contradict the major proposition. But the minor is in part improbable, in part false. It is improbable that this stinking Weapon-medicine should have a naturall Balsame in it, more than o∣thers. That odoriferous ••pobalsamum, gotten in

Iudea and Aegypt, the Iewes chiefest treasure, (as Iu∣stine tels us) reputed the best in the whole world, curing wounds in three dayes, cannot worke such wonders as this. And 'tis false that that Balsame (if there be any) causeth any sympathy betwixt the wound and the Weapon. For the Weapon is an hard insensible substance voyd of all affection and pathy. It is not altered by the dressing of it. It comes not to suppuration as wounds doe. And where there is no affection and pathy, there can be no co-affection and sympathy. Besides, all things sympathizing affect the sympathized within a cer∣taine distance (as hath beene before related.) This doth not so. What sympathy then is there betwixt the Wound and the Weapon? And that the in∣fluence of the Starres should cause this sympathy, is yet more strange. As if the smearing of a Wea∣pon here below, can call the Starres above, at any time when we will, to give an influence which they gave not before, nor had not given at all, had not the Weapon been smeared at all. O inchanting Salve!

—vel possit coelo deducere lunam!

Thus Witches by annointing themselves with their venificall ointments are carried up in the airy Heaven. Thus our Weapon-Salve-mongers by annointing their tooles, bring an influence downe from the starry Heavens. These like the Woman-Priest of Massyls in the Poet can command the starres. Of whom Virgil,

Haec se carminibus promittit solvere mentes, Quas velit, ast alijs duras immittere curas: Sistere aquam ••luvijs, & vertere sydera retrò.

Those which are sad, with charmes shee'l undertake To cheere up, and buxsome and glee to make; And others which to mirth themselves compose, To strike in dumpes, and all their mirth to lose: Shee'l make the Rivers cease to runne their race; And starres in heaven goe backward from their place.

That the annointing a peece of Iron here below, should draw down an influence from the celestiall bodies above, to conjoyne in sympathy two bodies farre disjoyned in place, is to me an argument suffi∣cient to prove (that if any such thing be) it is Witchcraft: and so I shall account it.

Magneticall cures caused by emission of radij and spirits, carrying a curing vertue from one bo∣dy to another, are lawfull. But of this sort is this cure. For as the Loadstone being sensi∣ble of an understanding phantasie, and endued with life, sends forth his radij and spirits even to the Ar∣ticke pole, though farre distant. So this Salve when the weapon is annointed with it, causeth the blood residing on it, by magneticall operation, to send forth his spirits by the vicine ayre, to the wounded body; and this spirit carries the sanative vertue from the weapon to the body, and so the weapon and the wound are (though not immediately yet) mediately joyned together by the spirit of the blood which hath life & motion in it, as Paracelsians teach. For whersoever the carkeise is, that is, the body, there will the Eagles be gathered together, that is, the spi∣rits, Matth. 24. 28. For the spirit of the blood doth sympathize with the body and hath life and moti∣on in it. And this appeares by the comming forth of fresh blood out of the carkeise and dryed limbes

of a man murthered, when the murtherer is pre∣sent. And by the testimony of holy Scripture, Le∣vit. 3. 17. and 17. 14. Dent. 12. 23. All which pla∣ces tend to this purpose, that in the blood of crea∣tures is life. This likewise is manifest by the sun∣dry motions of blood in the body of man. In an∣ger the blood of man will boyle. In sorrow the blood is cold. In feare there is a palenesse in the face by a flight and recesse of the blood. In shame there is a blushing or flushing of blood in the face. All these are proofes of the life and motion of the blood. Nay, the blood of man hath a voyce, though we heare it not. For Cardanus saith, that Motus aer semper sonum excitat quamvis non audiatur. But God who sees and heares all things, heares the voyce of it and understands it. Therefore God said to Cain, What hast thou done? the voyce of thy brothers blood cryeth unto me from the ground, Gen. 4. 10. These are magnalia naturae, the wonders of nature. These are occultae qualitates, secret qualities. Every Peri∣pateticke, every pccorius asinus, rurall Rhombus, and pedainticall Parish-Priest understands not these magneticall cures by emission of the spirit of the blood. Onely Paracelsians (whose studies are to bring to light the abstruse and hidden secrets of nature) know and understand them, and to good purpose, for the health of man, practise them. The Levite and the Priest passe by the wounded man to Iericho. But the Lay▪ Samaritan versed in the my∣steries of Nature, takes him up, releeves and cures him, Luke 10. 33. Must it therefore be called in question, whether his applications be Witchcraft, because each obtuse understanding apprehends

not the reason of them? God forbid. To attri∣bute any thing to the divell, whereof God and Na∣ture is the Author, is to rob God and man of the honour due to each of them, and to give it to Sa∣than, which is slat idolatry, and a great discourage∣ment to learned men, to put in practise their rare and vulgarly unknowne experiments. Thus Galen himselfe complained, that when hee sometimes brought wonderfull things to passe, by his accurate knowledge in naturall Philosophy, he was accoun∣ted no better than a Necromancer familiar with the divell. Thus that learned Christian Romane Consul Boë••ius complaines that hee was falsely accused of Sorcery, because he was excellently skilled in the noble science of naturall Philosophy. All which I urge to this purpose, that because each person ap∣prehends not the reason of this cure, it is not by and by to bee accounted Witchcraft and Sorce∣rie.

Here is argument enough to furnish the magni∣loquent speech of a thundering Mountabanke, which though you have drawne it out of the wri∣tings of the prime unguentaries, as Crollius, Goclinius, Helmontius and others: yet you dispute fallacious∣ly, and doe (as we speake in Schooles) petere prin∣cipia, take that for granted, which we utterly deny and relinquish. For I deny in your argument no lesse than five things.

As

• 1. That the Loadstone doth worke upon the Articke pole.
• 2. That the Loadstone hath sense, vnderstan∣ding, phantasie, life.
• 3. That this cure is done by magneticall ope∣ration.
• 4. That blood separated from the body of man hath life, spirit, naturall motion, o•• voyce.
• 5. That your expositions of severall places of Scripture are genuine and consonant to truth.

First, I deny that the Loadstone doth worke up on the North-pole. The pole rather workes upon the stone. So testifieth Franciscus Ru••us an expert Lapidary. Thus Philosophie. That celestiall bo∣dies worke on terrestriall is, ver a philosophia, true Philosophy. But that terrestriall worke on cele∣stiall, is plana morosophia, plaine foolosophie.

Secondly, I deny that the Loadstone hath sense, phantasie, understanding, and life. I have read of Plantanimalia living plants, seeming to have sense, phantasie, and understanding. As of the tree grow∣ing in the Province of Pudiseram; to which when a man comes, ramos constringit, it shrinkes up the boughes, but when he departs, ramos pandit, it opens them againe. And of the plant called the Tartare∣an Lambe, resembling a Lambe in shape and pro∣portion, and grasing and eating up the grasse round about it. But of Saxanimalia stone-living crea∣tures, never did I heare, unlesse by some new Para∣celsians, as Goclinius and Helmontius, and old here∣tickes

whereof S. Hierom speaketh, who maintai∣ned omnia esse animantia, that all things were living creatures, to whom for their superstitious vanities, the Lord (as the Apostle speaketh) hath sent strong delusions that they should beleeve a lye, 2 Thess 2. 11. For all things living do live, either with a vegeta∣tive life, as trees and plants; or a sensitive life, as bruits and beasts; or with a rationall life, as men and Angels. The Loadstone living none of these wayes, hath no life in it. Having no life, it hath no sense, fantasie, and understanding; and I thinke their understanding little better which maintaine the contrary. When Marsilius Ficinus can perswade mee that the Starres have the senses of see••ng and hearing, and do heare mens prayers; then Paracel∣sians shal perswade me that the Loadstone hath life sense and fantasie.

Thirdly, I denie that this cure is done by mag∣neticall operation. My reasons are given in my So∣lution to the third objection and else where. To their places I referre you.

Fourthly, I deny that the separated blood of man hath any life, spirit, naturall motion, or voyce. The blood contained in mans body is not truly and properly his life. Mans life is his soule. Absit ut ani∣ma hominis sanguis putanda sit, saith S. Augustine. Farre be it from us that we should thinke the blood of man his soule. Valde cavendus est hic error & om∣nibus modis refutandus, We must by all meanes take heede of, and refute this error, saith the same Fa∣ther. Though the blood of beasts (which have mortall soules) be their life and soule, as Tully and others thought; yet the blood of man whose soule

is immortall is not so. When we say the blood is the life, it is a figurative speech. Metenomia subje∣cti. The thing containing is put for the thing con¦tained. For the blood is animae vitalis vehiculum, the continent or channell of the naturall spirits in the liver, of the animall in the braine, and of the vitall in the heart. It carries some spirits in the flesh, more in the veines, most and the purest in the arteries. The heat, motion and actions in the body of man, are begotten and conserved of blood, as Valesius observes out of Galen. Therefore mans life, and the life of other creatures is said to bee in the blood. And the Poet describing one bleeding to death, saith,

Purpuream vomit ille animam—

He sends forth his purple soule——that is, his blood of a purple colour. What Oyle is to the Lampe, such is the blood to the body. It is the juyce of the whole body. Other juyces are proper to their parts. Chylus is the juyce of the ventricle, milke of the breasts, marrow of the bones, seed of the genitals, but blood of the whole body. Now then, if there be not life in the blood of man, when it is diffused through his whole body, certainly there's none in it parted and let out of the body. If there be no life in the fountaine and whole blood of man, there's none in the drops shed from the fountaine, and out of man. Neither is there any spirit in the blood departed, which hath recourse to the body againe. For then one man should haue infinite soules. So many drops of blood, so many soules or spirits. For where the spirits, the opera∣tions

or instruments of the soul are, there the soule must needs be. For they are Relata. (Instrumenta sunt instrumentati instrumenta.) And the rule is that; Relatorum vno posito, ponitur & alterum, nec est relatio nisi inter ea quae sunt actu, saith Zabarel. Or else the same soule shold be divided into infinit parts; all which are contrary to the affections of the soule, which are three. Simplicitie: it consists not of parts. Indivisibility: it cannot be divided into parts. Immobility: it gives motion to others, but it is immoveable it selfe. I have heard and read of spirits and quintessenses, artificially extra∣cted from insensible bodies, by the Art of Chimi∣stry, but I never heard nor read of spirits or phan∣tasies naturally residing in insensible parts separa∣ted from their bodies. That any such phantasies or spirits are, is a phantasticall conceit hatched by the spirits of Bombastus Paracelsus, which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, evill spirits. And these spirits are they which in this cure (if any cure be) carry the sana∣tive vertue from the weapon to the wound. Nei∣ther hath the blood of man, once fixed and dried on a weapon, any motion. Nay, when it is but once setled in the cadaver or carkeise, it hath ordinarily and naturally no motion at all, unlesse to corrupti∣on, which (as Aristotle speaketh) is rather a mutati∣on than a motion. And for the fresh bleeding of a murdred man, at the approach of the murtherer, it is no naturall and ordinary motion proceeding of any life of the blood, but a supernaturall motion proceeding from the just judgement of God, who gives the blood a wonderfull and supernaturall motion to come forth and meet the murtherer,

and accuse him to his face. I am not ignorant that there are some which would assigne naturall causes of this fresh bleeding (which who de∣sires to know, let them reade Bocerus, Casman, and Lemnius.) But for my part nothing more resolves me, that it is supernaturall, appointed by God, than the bodies of such as are executed by course of Law. The Hangman or Headsman may come neere and touch the dead cold bodies of the exe∣cuted, and they bleed not a fresh, because he is no murtherer, but is the hand of the Magistrate, whose ordinance is from God, and beareth not the sword in vaine, Rom. 13. 4. Now dead bodies bereaved of life by externall violence, whether it be by a mali∣cious murtherer, or a legall executioner, would have all one effect, (for each bodies are of like senselesse qualities) but that God the supreme judge hath ordained and commanded the one, and in his Law expresly forbidden the other. The publike Magistrate may in justice kill, and no blood will cry, because with such actions God is well pleased. A private person cannot in malice kill, but innocent blood wil come forth, cry and ac∣cuse the murtherer; because with such actions God is most displeased. Not that the blood of the mur∣thered hath any voyce, as is alleadged by Cardanus his inaudible voyce (which is sufficiently refuted by Scaliger) and out of Scripture of Abels voyce, Gen. 4. 10. For that is a Prosopopeia, saith Mercerus. A figure whereby a voyce or speech is attributed, to that which hath none. Thus in Scripture there are foure sinnes, which have voyces attributed to them, and are called crying sinnes; such sinnes as

cry to heaven for vengeance. The Ancients have expressed them in two Hexameters.

Clamitat ad coelum vox sanguinis, & Sodomorum: Vox oppressorum, merces detenta laborum.

Foure sinnes there are which unto heaven cry, The voyce of blood, and of Sodomitry: Oppression of the poore, and labourers hier, Kept backe unjustly when they it requier.

The sinne of Sodome cryes, Gen. 18. 20. Blood cryes, Gen. 4. 10. Oppression cryes, Esay 5. 7. And detaining the hirelings wages cryeth, Deut. 14. 15. Now the money the hireling hath right unto, hath truely no voyce, but onely by prosopopeia: and so the blood of the murthered. Therefore the Scriptures are not urged to purpose. And for the boyling of the blood in anger, palenesse and flight of the blood in feare, rednesse of the face and blushing in shame, &c. These come not by reason of life and motion in the blood: but because the blood is moved according to the affections of the soule: and the soule is in the blood (as Valesius speaketh) Non per informationem aut praesentiam, sed per poten∣tiam & operationem.

Lastly, the interpretations of Scripture are false. That of Christ, Wheresoever the carkeise is, there will the Eagles be gathered together, Mat. 24. 28. is inter∣preted of the Paracelsiā cure by the spirit of blood, carrying the sanative vertue from the blood fixed on the weapon to the wounded body. Where the carkeise is, that is, the body, there will the Eagles, that

is, the spirits of the blood, be gathered together. O unheard of exposition! Who but Helmontius an impudent Paracelsian Doctor of Physicke ever in∣terpreted this place thus? This place is fruitfull for exposition. I finde no lesse then foure severall ex∣positions of it.

1. Some by the c••rkeise understand the Church, by the Eagles, the Doctors of the Church; by their gathering together, their unity and consent in the faith of Christ crucified. Thus Origen.

2. Some here by the carkeise understand the passion of Christ, by the Eagles, the Saints, and by their gathering together, the efficacie of his me∣rits, sufficient for all. Thus Hierom.

3. Others understand this place to be an adum∣bration of the day of judgement. By the carkeise they understand Christ the Iudge. By the Eagles, the soules comming to judgement. By the gathe∣ring together, the generall judgement. So S. Chryso∣stome, S. Hilarie amongst the Ancients. And Stella, Ferus, Maldonat, and Aretius, amongst the neote∣rickes.

4. Lastly, others interpret this place of the Saints ascending up into heaven, whither Christ hath car∣ried his humane body which suffered death for us. That where Christ now is, there all his Saints shall ascend and be hereafter. So S. Augustine, and Gre∣gorie.

These expositions I have met with; but such an exposition as these Bombasticall Mountebanckes bring to patronize their stincking Weapon-Salve, never did I meete with. Now for the other places of Scripture out of L••viticus and Deuteronomie, I

have already shewed the absurdity of their Glosse, corrupting the purity of the Text. And for their making themselves the onely Samaritans, out of Luke 10. 33. if they will needs be so, they shall bee so. But it shall be truely sayd of them in that sense which was falsely and blasphemously sayd of Christ. Say we not well thou art a Samaritane, and hast a divell? Ioh. 4. 48.

And whereas they say this Cure is done by oc∣cult qualities of the ingredients, there's no such matter, as shall anone bee made apparant. What hard hap Galen, Boetius, or any other person had to be accounted Sorcerers, because they were skilfull in the occult and secret qualities of things I know not, but this I know, that the divell often useth this appellation, as a cloake to cover his villany. Thus Cornelius Agrippa sent forth his bookes of occult Philosophy, stuffed with Conjurations of the di∣vell. Thus Ioannes Trithemius hides his unlawfull magicall operations, under his Art of Stenogra∣phy. Of which Bellarmine saith, Opus hoc merito pro∣hibitum est, &c. This worke is deservedly prohibi∣ted, because it is full of pernicious assertions ten∣ding to Magicke. Thus our Country-man Fryar Roger Bacon, used to boast, that he could by naturall magicke (that is, the application of actives to their passives in a due time and proportion) cause thun∣der, raine, stormes, and produce beasts of diverse sortes, &c. (as Agrippa testifieth) when indeed it was meere diabolicall Magicke and conjuration. And of this kinde is the Author of the Booke to Alphonsus, published vnder the name of Piccatrix, which intermedleth much superstition, conjurati∣ons,

and diabolicall operations, with naturall Phi∣losophy. And thus I suppose all the Vnguentaries reasons are fully answered.

Notes

• 1▪
• 〈◊〉〈◊〉. Objection.
• 〈…〉〈…〉t on.
• See Oswald. Cres••, ubi supra.
• Dan. 2. 2.
• Idem Ib. See Cornel. Agri••pa. de van. Scient. c. 46. Act. 17. 22.
• See. August. de doct. Christi. l. 2. cap. 20. tom. 3. Aq〈…〉〈…〉. 2. 2. 〈…〉〈…〉 5. & 〈◊〉〈◊〉. & Ca••••t. in Thom. lb.
• Mart Nava•• in Manual. Confess. cap. 11. num. 25. Tolet. Summa Cas. Co••scien. l. 4. cap. 16. num. 1.
• See Memb. 〈◊〉〈◊〉▪ A••••.1.
• See Perkins his discourse of witchcraft▪ ••. 2. p. 616. col. 1. volum. 3
• See Oth. Cas••al∣manus. Ange lograph. part. 2. cap. 24. pag. 653.
• August. de Civit. Dei. l. 21 cap. 6. rom. 5.
• 〈◊〉〈◊〉 Scalig. Subtil. exerci∣tat ••49. Henri〈…〉〈…〉 H••ssi•• in Gen. citatur a D••l∣rio. l 2. disqui∣sit. magic. q. 30. Sect. 3. Vide D. Cy∣prian. Epist 8. Vi〈…〉〈…〉. & D. 〈◊〉〈◊〉∣ronym. in vitâ H••••ar. ••o••. 1. pag. 250.
• Wierus de praestig. dae〈…〉〈…〉∣monum lib. 4. Testat. in Matth. part. 5 cap. 19. q. 90. fol. 119. col. 3▪ Cae〈…〉〈…〉. An 〈…〉〈…〉graph. part. 2, c. 17. 〈…〉〈…〉.
• 1 Pet. 5. 8. 〈◊〉〈◊〉 Obiect. 2,
• Solution.
• Mark. 5. 7. Act. 16. 17.
• 1. Objection.
• Croll. ubi supra.
• Solution.
• Iusten. Histo••. l. 36. Sect. 3.
• Vide 〈…〉〈…〉er. Phys. l. 1. c. 9. pag. 74. & 75.
• See Memb. 1. Art. 1.
• Virgisius.
• Virgil. Aene••d. lib. 4.
• Obiect. 4.
• Mat. 24. 28.
• ••••vit 〈◊〉〈◊〉▪ 17. & ••7. 14. Dent. 12. 23.
• S••••l. de subt••l. Ex••r. ••••5.
• Gen. 4. 10.
• Luke 10. 33.
• Boet. de Con∣solat. Philoso. 〈◊〉〈◊〉▪ 1. Prosa 4.
• 〈…〉〈…〉tion.
• Francis. 〈◊〉〈◊〉 de gemmis▪ 〈◊〉〈◊〉▪ 2. c. 24 pag. 270
• Scalig. de s••b¦til. E••ercitat. 181. Sect. 27. & 28.
• Ioan. 〈◊〉〈◊〉▪ Com. Phys lib. 5. c. 16.
• D Hieron in Matth. c. b. tom. 6. p. 12.
• 2 Thess. 2. 11.
• Vide Ioan. 〈…〉〈…〉 phys. 〈◊〉〈◊〉. c. 6. pag 628.
• See Marsil. Ficin▪ in Ploti∣num de ani na. 〈◊〉〈◊〉. 4. c. 30.
• August. in Le∣vit. quast. 57. tom. 4.
• Idem ••b.
• M. T. C. Tuscu. l. 1.
• Ista propositio est falsa, sed ta∣tré magis vera. in brutis quam hominibus. Tostat in Levi. c. 17. q.7. ▪ Sanguis anima est Augustine tantundem va∣let atque ani∣mae signum. Calvin. in. •…•… praecept. pag. 523. Francis. Vales de Sacrâ Phi∣losoph. c.5.p.104.
• Virgil. Aeneid. l. 9.
• See vales ubi supra. & Ioan. Combach. Phys. l. 4. c.1. pag. 611.
• Zabarella de facultat bus animae. c. 3. Vide Kecker. ••yst. log. l. 1. c. 15 p. 132.
• Vide 〈◊〉〈◊〉. Combach. Phys. l b. 4. c. 1. pag. 650.
• ••ristotl. Phys. 〈…〉〈…〉5. c 1. tex. 8.
• Vide He••ric. ••ocer. l. C. in tract. de quast. & tort▪ reorum. pag. 93. &c. 〈◊〉〈◊〉. ••asm. Somatalog. cap. ult. quaest. ult. Lem. 〈◊〉〈◊〉 〈◊〉〈◊〉 Miraculis na∣turae. l. 2. c. 7.
• Rom. 13. 4.
• Scalig. de sub∣til. Exercitat. 345. Gen. 4. 10. Mercerus in Gen. 4. p. 112. col. 2. & Lu∣ther. in Gen. c. 〈◊〉〈◊〉. fol. 87.
• Gen. 18. 30. Gen. 4. 10. Esay. 5. 7. Dent. 14▪ 15.
• Francis. Vales. de Sacrâ Phi∣losoph. c. 4. pag. 105.
• Mat. 24. 28.
• O〈…〉〈…〉gen. 〈◊〉〈◊〉 Matth. c. 145 tract at. 30. tom. 2,
• Hieron. in Matth. c. 24. tom. 〈◊〉〈◊〉.
• Chryso. Hom. 77. in Matth. tom. 2. Hilar. in Matth. Ca∣non. 25. Stella in Luc. c. 17.

  • ...Ferus
  • ...Mal.
    • in locū
  • ...Arc.
• August. quaest. Evang. l. 1. c. 4••. tom. 4. Gregor expo∣sit. Mor. in Iob. l. 31. c, 33. tom. 1. pag. 206.
• Luke 10. 33.
• Iohn 4. 48.
• Infra mem. 2. art. 4.
• Cornel. Agrip. de occult Phil.
• Ioan. Trithem. Stenograph.
• Bellar. de Ec∣cles Script. in opus••. tom. 7. col. 194.
• Cernel. Agrip. de van. Sci〈…〉〈…〉 〈◊〉〈◊〉. 42.