The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery.

BOOK XII. (Book 12)

CHAP. I.

The Hebrew word Habar expounded, where also the supposed secret force of Charms and Inchantments is shewed, and the Efficacy of Words is divers wayes declared.

THe Hebrew word Habar, being in Greek Epathin, and in La∣tine Incantare, is in English to Inchant, or (if you had ra∣ther have it so) to Bewitch. In these Inchantments, certain Words, Verses, or Charms, &c. are secretly uttered, wherein there is thought to be miraculous efficacy. There is great variety hereof: but whether it be by Charms, Voices, Images, Characters, Stones, Plants, Metals, Herbs, &c. there must herewithal a special form of words be al∣ways used, either Divine, Diabolical, Insensible, or Papisti∣cal, whereupon all the vertue of the work is supposed to depend. This word is spe∣cially used in the 58. Psalm; which place though it be taken up for mine Adver∣saries strongest argument against me, yet me thinks it maketh so with me,* 1.1 as they can never be able to answer it: For there it plainly appeareth, That the Adder heareth not the voice of the Charmer, charm he never so cunningly: contrary to the Poets fabling,

Frigidus in pratis cantando rumpitur anguis.* 1.2

Englished by Araham Fleming:

The coldish Snake in Meadows green, With Charms is burst in pieces clean.

But hereof more shall be said hereafter in due place.

I grant that words sometimes have singular vertue and efficacy, either in per∣swasion or disswasion, as also divers other wayes; so as thereby some are con∣verted from the way of perdition, to the estate of Salvation: and so contrariwise, according to the saying of Solomon,* 1.3 Death and life are in the Instrument of the tongue: but even therein God worketh all in all, as well in framing the heart of the one, as in directing the tongue of the other, as appeareth in many places of the holy Scriptures.

CHAP. II.

What is forbidden in Scriptures concerning Witchcraft; of the operation of words, the Superstition of the Cabalists and Papists; who createth Substances; to imitate God in some cases is presumption; words of Sanctification.

THat which is forbidden in the Scriptures touching inchantment or Witchcraft is not the wonderful working with words: For where words have had miraculous operation, there hath been alwayes the spe∣cial Providence, power and grace of God uttered to the strengthening of the faith

of Gods people,* 1.4 and to the furtherance of the Gospel: as when the Apostle with a word slue Ananias and Saphira. But the prophanation of Gods Name, the seducing, abusing, and cosening of the people, and mans presumption is hereby prohibited, as whereby many take upon them after the recital of such names as God in the Scripture seemeth to appropriate to himself, to foreshew things to come, to work miracles, to detect fellonies, &c. as the Cabalists in times past took upon them, by the ten Names of God, and his Angels, expressed in the Scri∣ptures, to work wonders: and as the Papists at this day by the like names. by Crosses, by Gospels hanged about their necks, by Masses, by Exorcisms, by Ho∣ly-water, and a thousand consecrated or rather execrated things, promise unto themselves and others, both health of body and soul.

* 1.5But as herein we are nor to imitate the Papists, so in such things as are the pe∣culiar actions of God, we ought not to take upon us to counterfeit or resemble him which with his word created all things: For we, neither all the Conjurers, Cabalists, Papists, Soothsayers, Inchanters, Witches, nor Charmers, in the world, neither any other humane or yet diabolical cunning can add any such strength to Gods workmanship, as to make any thing anew, or else to exchange one thing into another. New qualities may be added by humane Art, but no new substance can be made or created by man. And seeing that Art faileth herein, doubtless nei∣ther the illusions of Devils, nor the cunning of Witches, can bring any such thing truly to pass. For by the sound of the words nothing cometh, nothing goeth, otherwise than God in Nature hath ordained to be done by ordinary speech, or else by his special Ordinance. Indeed words of sanctification are necessary and commendable, according to S. Paul's rule, Let your meat be sanctified with the Word of God,* 1.6 and by Prayer. But sanctification doth not here signifie either change of sub∣stance of the meat, or the adding of any new strength thereunto: but it is sancti∣fied, in that it is received with Thanks-giving and Prayers; that our bodies may be refreshed, and our souls thereby made the apter to glorifie God.

CHAP. III.

What Effect and Offence Witches Charms bring; how unapt Witches are, and how unlike∣ly to work those things which they are thought to do; what would follow if those things were true which are laid to their charge.

THe words and other the Illusions of Witches, Charmers, and Conjurers, though they be not such in operation and effect, as they are common∣ly taken to be: yet they are offensive to the Majesty and Name of God, obscuring the truth of Divinity, and also of Philosophy: For if God on∣ly give life and being to all creatures, who can put any such vertue or lively feel∣ing into a body of Gold, Silver, Bread, or Wax, as is imagined? If either Priests, Devils, or Witches could so do, the Divine Power should be cheked and out∣faced by Magical cunning, and Gods creatures made fervile to a Witches plea∣sure.* 1.7 What is not to be brought to pass by these Incantations, if that be true which is attributed to Witches? and yet they are women that never went to school in their lives, nor had any teachers: and therefore without art or learn∣ing; poor, and therefore not able to make any provision of metals or stones, &c. whereby to bring to pass strange matters, by natural Magick; old and stiffe, and therefore not nimble-handed to deceive your eye with legierdemain; heavy, and commonly lame, and therefore unapt to flie in the Air, or to dance with the Fairies; sad, melancholike, sullen and miserable, and there∣fore it should be unto them (Invita Minerva) to banquet or dance with Minerva; or yet with Herodias, as the common opinion of all Writers herein is. On the other side, we see they are so malicious and spiteful, that if they by them∣selves, or by their Devils, could trouble the Element, we should never have fair weather. If they could kill men, children, or cattel, they would spare none;

but would destroy and kill whole Countries and Housholds. If they could trans∣fer Corn (as is affirmed) from their neighbours field into their own, none of them would be poor, none other should be rich. If they could transform themselves and others (as it is most constantly affirmed) oh what a number of Apes and Owls should there be of us! If Incubus could beget Merlins among us, we should have a jolly many of cold Prophets.

CHAP. IV.

Why God forbad the practice of Witchcraft; the absurdity of the Law of the twelve Tables, whereupon their estimation in miraculous actions is grounded, of their wondrous works.

THough it be apparent, that the Holy-Ghost forbiddeth this Art,* 1.8 because of the abuse of the Name of God, and the cosenage comprehended therein: yet I confess, the Customs and Laws almost of all Nations do declare, that all these miraculous works before by me cited, and many other things more wonderful, were attributed to the power of Witches. The which Laws, with the executions and judicials thereupon, and the Witches confessions, have beguiled almost the whole world. What absurdities concerning Witch∣craft are written in The Laew of the Twelve Tables, which was the highest and most ancient Law of the Romans? Whereupon the strongest argument of Witches omnipotent power is framed; as that the wisdom of such Law-givers could not be abused. Whereof (me thinks) might be made a more strong argument on our side; to wit, if the chief and principal Laws of the world be in this case ridicu∣lous, vain, false, incredible, yea and contrary to Gods Law; the residue of the laws and arguments to that effect, are to be suspected. If that argument should hold, it might prove all the Popish Laws against Protestants, and the Heathenish Princes Laws against Christians, to be good and in force: for it is like they would not have made them, except they had been good. Were it not (think you) a strange Proclamation, that no man (upon pain of death) should pull the Moon out of Heaven?* 1.9 And yet very many or the most learned Witchmongers make their arguments upon weaker grounds; as namely in this form and manner; We find in Poets, that Witches wrought such and such miracles; Ergo they can ac∣complish and do this or that wonder. The words of the law are these; Qui fru∣ges incantasset poenas dato. Neve aelienam segetem pellexeris excantando, ne{que} incaentando; Ne agrum defruganto: the sense whereof in English is this; Let him be executed that bewitcheth Corn; Transferr not other mens Corn into thy ground by In∣chantment; Take heed thou inchant not at all, neither make thy neighbours field barren: he that doth these things shall dye, &c.

CHAP. V.

An instance of one arraigned upon the Law of the Twelve Tables, where the said Law is proved ridiculous; of two Witches that could do wonders.

ALthough among us, we think them bewitched that wax suddenly poor, and not them that grow hastily rich; yet at Rome you shall understand, that (as Pliny reporteth) upon these Articles one C. Furius Crassus was convented before Spurius Albinus, for that he being but a little while free, and delivered from bondage, occupying only tillage, grew rich on the sudden, as having good crops: so as it was suspected that he transferred his neigh∣bours Corn into his Fields. No intercession, no delay, no excuse,* 1.10 no denial would serve, neither in jest nor derision, nor yet through sober or honest means: but he was assigned a peremptory day, to answer for life: And therefore

fearing the sentence of condemnation, which was to be given there, by the voyce and verdict of three men (as we here are tryed by twelve) made his ap∣pearance at the day assigned, and brought with him his Ploughs and Harrows, Spades and Shovels, and other Instruments of husbandry, his Oxen, Horses, and working Bullocks, his Servants, and also his Daughter, which was a sturdy Wench and a good Houswife, and also (as Piso reporteth) well trimmed up in Apparel, and said to the whole Bench in this wise; Lo here my Lords, here I make my appearance, according to promise and your pleasures, presenting unto you my Charms and Witchcrafts, which have so inriched me. As for the labour, sweat, watching, care, and diligence, which I have used in this behalf, I cannot shew them at this time. And by this means he was dis∣missed by the consent of the Court, who otherwise (as it was thought) should hardly have escaped the sentence of condemnation, and punishment of death.

* 1.11It is constantly affirmed in M. Mal. that Stafus used alwayes to hide himself in a Monshoal, and had a Disciple called Hoppo, who made Stadlin a Master Witch, and could all when they list, invisibly transfer the third part of their neighbours Dung, Hay, Corn, &c. into their own ground, make Hail, Tempests and Floods, with Thunder and Lightning; and kill Children, Cattel, &c. reveal things hidden, and many other Tricks, when and where they list. But these two shifted not so well with the Inquisitors, as the other with the Roman and Heathen Judges. Howbeit, Stafus was too hard for them all: for none of all the Law∣yers nor Inquisitors could bring him to appear before them, if it be true that Witchmongers write in these matters.

CHAP. VI.

Laws provided for the punishment of such Witches as work Miracles, whereof some are mentioned, and of certain Popish Laws published against them.

* 1.12THere are other Laws of other Nations made to this incredible effect: as Lex Salicarum provideth punishment for them that flie in the Air from place to place, and meet at their nightly Assemblies, and brave banquets, carrying with them Plate, and such stuffe, &c. even as we should make a law to hang him that should take a Church in his hand at Dover, and throw it to Caellice. And because in this case also Popish laws shall be seen be to as foolish and lewd as any other whatsoever, and specially as tyrannous as that which is most cruel: you shall hear what trim new laws the Church of Rome hath lately devised.* 1.13 These are therefore the words of Pope Innocent the eight to the Inquisitors of Almaine, and of Pope Julius the second sent to the Inquisitors of Bergomen. It is come to our ears, that many lewd persons of both kinds, as well male as female, using the company of the Devils Incubus and Succubus, with Incantations, Charms, Conju∣rations, &c. do destroy, &c. the births of women with child, the young of all Cattel, the Corn of the Field, the Grapes of the Vines, the fruit of the Trees: Ieem, Men, women, and all kind of Cattel and Beasts of the field: and with their said Inchantments, &c. do utterly extinguish, suffocate, and spoil all Vineyards, Orchards, Meadows, Pastures, Grass, green Corn, and ripe Corn, and all other Podware: yea men and women themselves are by their imprecations so af∣flicted with external and inward pains and diseases, that men cannot be∣get, nor women bring forth any children, nor yet accomplish the duty of wedlock, denying the Faith which they in Baptism professed, to the de∣struction of their own own souls, &c. Our pleasure therefore is, that all impediments that may hinder the Inquisitors Office, be utterly removed from a∣mong the people, lest this blot of heresie proceed to poyson, and defile them that be yet innocent. And therefore we do ordain, by vertue of the Apostolical Authority, that our Inquisitors of high Almaine, may execute the Office of In∣quisition

by all tortures and afflictions, in all places, and upon all persons, what and wheresoever, as well in every place and Diocess, as upon any person; and that as freely, as though they were named, expressed, or cited in this our Com∣mission.

CHAP. VII.

Poetical Authorities commonly alledged by Witchmongers, for the proof of Witches mi∣raculous Actions, and for Confirmation of their Supernatural Power.

HEre have I a place and opportunity, to discover the whole Art of Witch∣craft; even all their Charms, Periapts, Characters, Amulets, Prayers, Blessings, Cursings, Hurtings, Helpings, Knaveries, Cosenages, &c. But first I will shew what Authorities are produced to defend and maintain the same, and that in serious sort, by Bodin, Spinaeus, Hemingius, Varius, Danaeus, Hy∣perius, M. Mal. and the rest.

Carmina vel caelo possunt deducere lunam,* 1.14 Carminibus Circe socios mutavit Ulyssis, Frigidus in pratis Cantando rumpitur anguis.

Inchantments pluck out of the Skie The Moon though she be plac't on high: Dame Circe with her Charms so fine, Ulysses mates did turn to Swine: The Snake with Charms is burst in twain, In Meadows where she doth remain.

Again out of the same Poet they cite further matter.

Has herbas, at{que} haec Ponto mihi lecta venena,* 1.15 Ipsa dedit Meris: nascuntur plurima Ponto. His ego saepè lupam fieri, & se condere sylvis, Maerim saepè animas imis exire sepulchris, Atque satas aliò vidi traducere messes.

These Herbs did Meris give to me, And Poysons pluckt at Pontus, For there they grow and multiply. And do not so amongst us. With these she made herself become A Wolf, and hid her in the Wood; She fetch up Souls out of their Tombe, Removing Corn from where it stood.

Furthermore out of Ovid they alledge these following.

Nocte volant, puerós{que} petunt nutricis egentes,* 1.16 Et vitiant cunis corpora captae suis: Carpere dicuntur lactentia viscera rostris, Et plenum potu sanguine guttur habent:

To Children they do fly by night, And catch them while their Nurses sleep, And spoil their little bodies quite, And home they bear them in their beak.

Again out of Virgil in form following

* 1.17Hinc mihi Massylae gentis monstratae sacerdos, Hesperidum Templi custos, epulásque draconi Quae dabat, & sacros servabat in aerbore ramos, Spargens humida mella, soporiferúmque papaver. Haec se carminibus promittit solvere mentes, Quas velit, ast aliis dur as immittere curas; Sistere aquam fluviis, & vertere sidera retrò, Nocturnósque ciet manes mugire videbis Sub pedibus terram, & descendere montilus ornos.

Tho. Phaiers Translation of the former words of Virg.

From thence a Virgine Priest is come, From out Massyla land, Sometimes the Temple there she kept, And from her heavenly hand The Dragon meat did take: she kept, Also the fruit divine, With herbs and liquors sweet that still To sleep did men incline. The mindes of men (she saith) from love With charms she can unbind, In whom she list: but others can She cast to cares unkind. The running streams do stand, and from Their course the Starrs do wreath, And Souls she conjure can: thou shaelt See sister underneath The ground with roring gape, and trees And Mountains turn upright, &c.

* 1.18Moreover out of Ovid they alledge as followeth.

Cùm volui ripis ipsis mirantibus amnes In fontes rediere suos, coneussáque sisto, Stantia concutis, cantu freta nubila pello, Nubiláque induco, ventos abigóque vocóque, Vipere as rumpo verbis & carmine fauces, Viváque saexa suâ convulsáque robora terrâ, Et sylvas moveo, jubeóque tremiscere montes, Et mugire solum, manésque exire sepulchris, Téque luna traho, &c.

The Rivers I can make retire Into the Fountains whence they flow, (Whereat the banks themselves admire) I can make standing Waters go; With Charms I drive both Sea and Cloud, I make it calm and blow aloud. The Vipers jaws, the rockie stone, With Words and Charms I brake in twain; The force of Earth congeal'd in one, I move, and shake, both Woods and Plain; I make the Souls of Men arise, I pull the Moon out of the Skies.

Also out of the same Poet.

Verbáque ter dixit placidos facientia somnos,* 1.19 Quae mare turbatum, quae flumina concita sistant.

And thrice she spake the words that caus'd Sweet sleep and quiet rest; She staid the raging of the Sea, And mighty floods supprest,

Et miserum tenues in jecur urget acus.* 1.20

She striketh also Needles fine. In Livers whereby men do pine.

Also out of other Poets,

Carmine laesa Ceres, sterilem vanescit in herbam,* 1.21 Deficiunt laesi carmine fontis aquae; Ilicibus glandes, cantantáque viribus uva Decidit, & nullo poma movente fluunt.

With Charms the Corn is spoiled so, As that it vades the barren grass; With Charms the Springs are dried low, That none can see where Water was. The Grapes from Vines, the Mast from Oakes, And beats down fruit with charming strokes.

Quae sidera excantata voce Thessalâ* 1.22 Lunámque coelo diripit.

She plucks down Moon and Stars from Skie, With chaunting voyce of Thessaly.

Hanc ego de coelo ducentem sidera vidi,* 1.23 Fluminis ac rapidi Carmine vertitier, Haec cantu finditque solum, manésque Sepulchris Elicit, & tepido devorat ossa rogo: Cùm lubet haec tristi depellit lumina coelo, Cùm lubet aestivo convocat orbe nives.

She plucks each Star out of his throne, And turneth back the raging waves; With Charms she makes the Earth to cone, And raiseth Souls out of their graves: She burns mens Bones as with fire, And pulleth down the Lights from Heaven, And makes it snow at her desire Even in the midst of Summer-season.

Mens hausti nullâ sanie polluta veneni,* 1.24 Incantata perit.

A man inchanted runneth mad, That never any poyson had.

* 1.25Cessavere vices rerum, delatáque longâ Haesit nocte dies; legi non paruit aether, Torpuit & preceps audito carmine mundus.

The course of Nature ceased quite, The Air obeyed not his law, The Day delay'd by length of Night, Which made both Day and Night to yaw; And all was through that charming gear, Which caus'd the World to quake for fear.

* 1.26Carmine Thessalidum dura in praecordia fluxit Non fatis adductus amor, flammisque severi Illicitis arsere ignes.

With Thessal Charms, and not by Fate Hot Love is forced for to flow; Even where before hath been debate, They cause Affection for to grow.

* 1.27Gens invisa diis, maculandi callida coeli, Quos genuit fera terra, mali qui sidera mundi Juráque fixarum possunt pervertere rerum: Nam nunc stare polos; & flumina mittere norunt, Aethera sub terras adigunt, montésque revellunt.

These Witches hateful unto God, And cunning to defile the Aire, Which can disorder with a nod The course of Nature every where, Do cause the wandering Starrs to stay, And drive the Winds below the ground. They send the Streams another way, And throw down Hills where they abound.

* 1.28—linguis dixere valucrum Consultare fibras & rumpere vocibus angues, Sollicitare umbras, ipsúmque Acheronta movere, In noctémque dies, in lucem vertere noctes, Omnia conando docilis solertia vincit.

They talked with the tongues of Birds, Consulting with the Salt-sea-coasts, They burst the Snakes with witching words, Solliciting the spiritual Ghosts; They turn the Night into the Day, And also drive the Light away: And what is't that cannot be made By them that do apply this Trade?

CHAP. VIII.

Poetry and Popery compared in Inchantments; Popish Witchmongers have more advan∣tage herein than Protestants.

YOu see in these verses, the Poets (whether in earnest or in jest, I know not) ascribe unto Witches and to their Charms, more than is to be found in Humane or Diabolical Power. I doubt not but the most part of the Readers hereof will admit them to be fabulous;* 1.29 although the most learned of mine adversaries (for lack of Scripture) are fain to produce these Poe∣tries for proofs, and for lack of judgment, I am sure, do think, that Actaeons trans∣formation was true. And why not as well as the Metamorphosis or Transub∣stantiation of Ulysses his companions into Swine, which S. Augustine and so ma∣ny great Clerks credit and report?

Nevertheless, Popish Writers (I confess) have advantage herein of our Pro∣testants: for (besides these Poetical proofs) they have (for advantage) the word and authority of the Pope himself, and others of that holy crew, whose Charms, Conjurations, Blessings, Cursings, &c. I mean in part (for a taste) to set down; giving you to understand, that Poets are not altogether so impudent as Papists herein, neither seem they so ignorant, prophane, oe impious.* 1.30 And therefore I will shew you how lowd also they lie, and what they on the other side ascribe to their Charms and Conjurations; and together will set down with them all man∣ner of Witches Charms, as conveniently as I may.

CHAP. IX.

Popish Periapts, Amulets and Charms, Agnus Dei, a Wastecote of proof, a Charm for the Falling-Evill, a Writing brought to S. Leo from Heaven by an Angel, the vertues of S. Saviours Epistle, a Charm against Theeves, a Writing found in Christs Wounds, of the Cross, &c.

THese Vertues under these Verses (written by Pope Urbane the fifth to the Emperour of the Grecians) are contained in a Periapt or Tablet, be continually worn about one, called Agnas Dei, which is a little cake, having the picture of a Lamb carrying of a flag on the one side, and Christs head on the other side, and is hollow: so as the Gospel of S. John, written in fine Pa∣per, is placed in the concavity thereof: and it is thus compounded or made, even as they themselves report.

Balsamus & mundra cera, cum Chrismatis unda Conficiunt agnum, quod munus do tibi magnum, Fonte velut natum, per mystica sanctificatum: Fulgura de sursum depellit, & omne malignum, Peccatum frangit, ut Christi sanguis, & angit, Pregnans servatur, simul & partus liberatur; Dona refert dignis, virtutem destruit ignis, Portatus munde de fluctibus eripit undae.

Englished by Abraham Fleming:

Balme, Virgine Wax, and Holy-Water,* 1.31 An Agnus Dei make, A gift than which none can be greater, I send thee for to take.

From Fountain clear the same hath issue In secret sanctified: 'Gainst Lightning it hath soveraign vertue, And Thunder-cracks beside. Each hainous sin it wears and wasteth, Even as Christs precious blood; And Women whiles their Travel lasteth. It saves, it is so good. It doth bestow great gifts and graces On such as well deserve; And born about in noisome places, From peril doth preserve. The force of fire, whose heat destroyeth, It breaks and bringeth down: And he or she that this enjoyeth, No water shall them drown.

A Charm against Shot, or Wastecoat of Proof.

BEfore the coming up of these Agnus Dei's, a holy Garment called a Waste∣coat for necessity, was much used of our fore-fathers, as a holy relique, &c. as given by the Pope, or some such Arch-Conjuror, who promised there∣by all manner of immunity to the wearer thereof; insomuch as he could not be hurt with any shot, or other violence. And otherwise, that woman that would wear it, should have quick deliverance, the composition thereof was in this order following.

* 1.32On Christmas-day at at night, a Thread must be spun of Flax, by a little Vir∣gin-girl, in the name of the Devil: and it must be by her woven, and also wrought with the Needle. In the brest or fore-part thereof must be made with Needle-work two heads; on the head at the right side must be a Hat, and along Beard; the left head must have on a Crown, and it must be so horrible, that it may resemble Beelzebub, and on each side of the Wastecoat must be made a Cross.

Against the Falling-Evill.

Moreover, this ensuing is another counterfeit Charm of theirs, whereby the Falling-evil is presently remedied.

Gaspar fert myrrham, thus Melchior, Balthasar aurum, Haec tria qui secum portabit nomina regum, Solvitur à morbo Christi pietate caduco.

Gasper with his myrrh began These presents to unfold, Then Melchior brought in Frankincense, And Balthasar brought in Gold. Now he that of these holy Kings The Names about shall bear, The falling ill by grace of Christ Shall never need to fear.

* 1.33THis is a true copy of the Holy-writing, that was brought down from Hea∣ven by an Angel to S. Leo, Pope of Rome; and he did bid him take it to King Charles, when he went to the battel at Ronceval. And the Angel said, that what man or woman beareth this writing about them with good devotion, and saith every day three Pater-nosters, three Aves, and one Creed, shall not that

day be overcome or his Enemies, either bodily or ghostly; neither shall be robbed or slain of Theeves, Pestilence, Thunder, or Lightning, neither shall be hurt with fire or water, nor cumbred with Spirits, neither shall he have displea∣sure of Lords or Ladies: he shall not be condemned with false witness, nor taken with Fairies, or any manner of Axes, nor yet with the Falling-evil. Also, if a woman be in Travel, lay this writing upon her belly, she shall have easie deliverance, and the child right shape and Christendom, and the mother Purification of holy Church, and all through vertue of these holy Names of Jesus Christ following:

✚ Jesus ✚ Christus ✚ Messias ✚ Soter ✚ Emmanuel ✚ Sabbath ✚ Adonai ✚ Unigenitus ✚ Majestas ✚ Paracletus ✚ Salvatur noster ✚ Agiros iskiros ✚ Agios ✚ Adonatos ✚ Gasper ✚ Melchior ✚ & Balthasar ✚ Matthaeus ✚ Marcios ✚ Lu∣cos ✚ Johannes.

The Epistle of S. Saviour, which Pope Leo sent to King Charles, saying, that whosoever carrieth the same about him, or in what day soever he shall read it, or shall see it, he shall not be killed with any Iron-tool, nor be burned with fire, nor be drowned with water, neither any evil man or other creature may hurt him. The Cross of Christ is a wonderful defence ✚ the cross of Christ be alwayes with me ✚ the cross is it which I do alwayes worship ✚ the cross of Christ is true health ✚ the cross of Christ doth lose the bands of death ✚ the cross of Christ is the truth and the way ✚ I take my journey upon the cross of the Lord ✚ the cross of Christ beareth down every evil ✚ the cross of Christ giveth all good things ✚ the cross of Christ taketh away pains everlasting ✚ the cross of Christ save me ✚ O cross of Christ be upon me, before me, and behind me ✚ because the ancient Enemy cannot abide the sight of thee ✚ the cross of Christ save me, keep me, govern me, and direct me ✚ Thomas bearing this note of thy divine Majesty ✚ Alpha ✚ Omega ✚ first ✚ and last ✚ midst ✚ and end ✚ beginning ✚ first begotten ✚ wisdom ✚ vertue ✚.

A Popish Periapt or Charm, which must never be said, but carried about one, against Theeves.

I Do go, and I do come unto you with the love of God, with the humility of Christ, with the holiness of our blessed Lady, with the Faith of Abraham,* 1.34 with the Justice of Isaac, with the Vertue of David, with the Might, of Peter, with the Constancy of Paul, with the Word of God, with the Authority of Gre∣gory, with the Prayer of Clement, with the Flood of Jordan, p p p c g e g a q q est p t 1 k a b g l k 2 a x t g t b a m g 2 4 2 1 {que} p x c g k q a 9 9 p o q q r. Oh only Fa∣ther ✚ oh only Lord ✚ And Jesus ✚ passing through the midst of them ✚ went In ✚ the Name of the Father ✚ and of the Son ✚ and of the Holy Ghost ✚.

Another Amulet.

JOseph of Arimathea did find this Writing upon the wounds of the side of Je∣sus Christ, written with Gods finger, when the Body was taken away from the Cross. Whosoever shall carry this writing about him, shall not dye any evil death, if he believe in Christ; and in all perplexities, he shall soon be delivered, neither let him fear any danger, at all. Fons Alpha & Omega ✚ figa ✚ figalis ✚ Sabbaoth ✚ Emmanuel ✚ Adonai ✚ o ✚ Neray ✚ Ela ✚ Ihe ✚ Rentone ✚ Neger ✚ Sahe ✚ Pangeton ✚ Commen ✚ a ✚ g ✚ l ✚ a ✚ Mattheus ✚ Marcus ✚ Lu∣cas ✚ Johannes ✚ ✚ ✚ titulus triumphalis ✚ Jesus ✚ Nasarenus rex Judaeorum ✚ ecce dominica crucis signum ✚ fugite partes adversae, vicit leo de tribu Judae, radix David, aleluijah, Kyrie eleeson, Christe eleeson, Pater noster, Ave Maria, & ne nos, & veniat super nos salutare tuum. Oremus &c.

I find in a Primer, intituled The Hours of our Lady, after the use of the Church of York, printed anno 1516. a Charm with this titling in red letters; To all them that afore this Image of pity devoutly shall lay five Pater nosters,

five Avies,* 1.35 and one Credo, piteously beholding these arms or Christ's passion, are granted thirty two thousand seven hundred fifty five years of pardon. It is to be thought that this pardon was granted in the time of Pope Boniface the ninth; for Platina saith, that the Pardons were sold so cheap, that the Apostolical Au∣thority grew into contempt.

A Papistical Charm.

SIgnum sanctae crucis defendat me a malis praesentibus, praeteritis, & futuris, in∣terioribus & exterioribus: That is, The sign of the Cross defend me from evils present, past, and to come, inward and outward.

A Charm found in the Canon of the Mass.

ALso this charm is found in the Canon of the Mass, Haec sacrosancta com∣mixtio corporis & sanguinis domini nostri Jesu Christi fiat mihi omnibusque sumentibus salus mentis & corporis, & ad vitam promerendam & capessendam prae∣paratio salutaris; that is, Let this holy mixture of the body and blood of our Lord Jesus Christ be unto me and unto all receivers thereof, health of mind and body, and to the deserving and receiving of life an healthful preparative.

Other Papistical Charms.

Aqua benedicta sit mihi salus & vita.

Englished by Abraham Fleming:

Let holy water he both health and life to me.

Adque nomen Martini omnis haereticus fugiat pallidus.

When Martins name is sung or said, Let Hereticks flie as men dismaid.

But the Papists have a harder Charm than that; to wit, Fire and fagot, Fire and fagot.

A Charm of the Holy-Cross.

* 1.36Nulla salus est in domo, Nisi cruce munit homo Superliminaria. Neque sentit gladium, Nec amisit filium, Quisquis egit talia.

No health within the house doth dwell, Except a man do Cross him well At every door or frame. He never feeleth the Swords point, Nor of his Son shall lose a joynt, That doth perform the same

Furthermore as followeth.

I sta suos fortiores Semper facit, & victores; Morbos sanat & languores, Reprimit Daemonia. Dat captivis libertatem, Vitae confert novitatem, Ad antiquam dignitatem Crux reducit omnia. O Crux lignum triumphale, Mundi vera salus vale, Inter ligna nullum tale, Fronde, flore, germine. Medicina Christiana, Salva sanos, aegros sana; Quod non valet vis humana, Fit in tuo nomine, &c.

Englished by Abraham Fleming:

It makes her souldiers excellent, And crowneth them with victory, Restores the lame and impotent, And healeth every malady. The Devils of Hell it conquereth, Releaseth from imprisonment, Newness of life it offereth, It hath all at commandement. O Cross of Wood incomparable. To all the world most wholesome! No Wood is half so honourable* 1.37 In branch, in bud or blossome. O medicine which Christ did ordain, The sound save every hour, The sick and sore make whole again, By vertue of thy power, And that which mans unablenss Hath never comprehended, Grant by thy Name of holyness, It may be fully ended, &c.

A Charm taken out of the Primer.

THis Charm following is taken out of the Primer aforesaid. Omnipotents ✚ Dominus ✚ Christus ✚ Messias ✚ with 34 names more, and as many Crosses, and then proceeds in this wise; Ista nomina me protegant ah omni adversitate, plaga, & infirmitate corporis & animae, plenè liberent, & assistent in auxilium ista nomina regum, Gasper, &c. & 12. Apostoli (videlicet) Petrus, &c. & 4. Evangelistae (videlicet) Matthaeus, &c. mihi assistent in omnibus necessi∣tatibus meis, ac me defendant & liberent ab omnibus periculis & corporis & anima, & omnibus malis praeteritis, praesentibus, & futuris, &c.

CHAP. X.

How to make Holy Water, and the Vertues thereof; St. Ruffins Charm of the wearing and hearing of the Name of Jesus; that the Sacrament of Confession, and the Eucharist is of as much efficacy at other charms, and magnified by L. Varius.

IF I did well, I should shew you the confession of all their stuffe, and how they prepare it; but it would be too long. And therefore you shall only have in this place a few notes for the composition of certain receipts, which instead of an Apothecary, if you deliver to any morrow-mass Priest, he will make them as well as the Pope himself. Mary now they wax every Parliament deerer and deerer, although therewithal, they utter many stale drugs of their own.

If you look in the Popish, Pontifical,* 1.38 you shall see how they make their holy Water; to wit, in this sort: I conjure thee thou creature of Water in the Name of the Father, and of the Son, and of the Holy-Ghost, that thou drive the Devil out of every corner aend hole of this Church, and Altar; so as he remain not within our Pre∣cincts that are just and righteous.* 1.39 And water thus used (as Durandus saith) hath power of its own nature to drive away Devils. If you will learn to make any more of this Popish stuffe, you may go to the very Mass-Book, and find many good receipts: marry if you search Durandus, &c. you shall find abundance.

I know that all these Charms, and all these paltrey Confections (though they were far more impious and foolish) will be maintained and defended by Masse∣mongers, even as the residue will be by Witch-mongers: and therefore I will in this place insert a Charm, the authority whereof is equal with the rest, desiring to have their opinions herein. I find in a Book called Pomaerium sermonum quadragesimalium,* 1.40 that S. Francis seeing Rufinus provoked of the Devil to think himself damned, charged Rufinus to say this Charm, when he next met with this Devil; Aperi os; & ibi imponam stercus, which is as much to say in English as, Open thy mouth, and I will put in a plum: a very ruffinly Charm.

* 1.41Leonard Varius writeth, De veris, piis, ac sanctis amuletis fascinum atque omnia veneficia destruentibus; wherein he specially commendeth the name of Jesus to be worn. But the Sacrament of Confession he extolleth above all things, say∣ing,* 1.42 that whereas Christ with his power did but throw Devils out of mens bo∣dies, the Priest driveth the Devil out of mans soul by confession. For (saith he) these words of the Priest, when he saith, Ego te absolvo, are as effectual to drive away the Princes of darkness, through the mighty power of that saying, as was the voyce of God to drive away the darkness of the world, when at the begin∣ning he said Fiat lux.* 1.43 He commendeth also as wholesome things to drive away Devils, the Sacrament of the Eucharist, and solitariness, and silence. Finally he saith, that if there be added hereunto an Agnus Dei, and the same be worn about ones neck by one void of sin, nothing is wanting that is good and wholesome for this purpose. But he concludeth, that you must wear and make dints in your fore-head, with crossing your self when you put on your shoes, and at every o∣ther action, &c. and that is also a present remedy to drive away Devils, for they cannot abide it.

CHAP. XI.

Of the Noble Balm used by Moses, apishly counterfeited in the Church of Rome.

THe noble Balm that Moses made, having indeed many excellent vertues, besides the pleasant and comfortable favour thereof wherewithal Moses in his Politick Laws enjoyned Kings, Queens, and Princes to be anointed in their true and lawful elections and Coronations, until the ever∣lasting King had put on man upon him, is apishly counterfeited in the Romish Church, with divers terrible Conjurations, three breathings, Cross-wise (able to make a quezie stomach spue) nine mumblings and three curtsies, saying thereunto, Ave sanctum oleum, ter Ave sanctum Balsamum. And so the Devil is thrust out, and the Holy-Ghost let into his place. But as for Moses his Balm, it is not now to be found either in Rome, or elsewhere that I can learn. And according to this Papistical Order, Witches and other superstitious people fol∣low on with Charms and Conjurations made in form; which many bad Phy∣sitians also practice when their learning faileth, as may appear by example in the sequel.

CHAP. XII.

The opinion of Ferrarius touchings Charms, Periapts, Appenssions, Amulets, &c. Of Ho∣merical Medicines, of constant Opinion, and the Effects thereof.

* 1.44ARgerius Ferrarius, a Physician in these days of great account, doth say, that for so much as by no dyet nor Physick any disease can be so taken away or extinguished,* 1.45 but that certain dregs and reliques will remain: therefore Physicians use Physical Alligations, Appensions, Periapes, Amulets, Charms, Characters, &c. which he supposeth may do good; but harm he is sure they can do none: urging that it is necessary and expedient for a Physitian to leave nothing undone that may be devised for his Patients recovery; and that by such means many great cures are done. He citeth a great number of experiments out of Alexander Trallianus, Aetius, Octavianus, Marcellus, Philodotus, Archigenes, Philostratus,* 1.46 Pliny, and Dioscorides; and would make men believe that Galen (who in truth despised and derided all those vanities) recanted in his latter dayes his former opinion, and all his invectives tending against these magical cures. writing also a book intituled De Homerica Medicatione, which no man could ever see, but one Alexander Trallianus, who saith he saw it: and further

affirmeth, that it is an honest mans part to cure the sick, by hook or by crook, or by any means whatsoever. Yea, he saith that Galen (who indeed wrote and taught that Incantamenta sunt muliercularum figmenta, and be the only cloaks of bad Physitians) affirmeth, that there is vertue and great force in Incantations. As for example, (saith Trallian) Galen being now reconciled to this opinion, holdeth and writeth, that the bones which stick in ones throat, are avoided and cast out with the violence of Charms and Inchanting words; yea and that there∣by the Stone, the Collick, the Falling-sickness, and all Feavers, Gowts, Fluxes, Fistula's, issues of blood, and finally whatsoever care (even beyond the skill of himself, or any other foolish Physitian) is cured and perfectly healed by words of Inchantment. Marry M. Ferrarius (although he allowed and practised this kind of Physick) yet he protesteth that he thinketh it none otherwise effectual, than by the way of constant opinion: so as he affirmeth, that neither the Chara∣cter, nor the Charm, nor the Witch, nor the Devil accomplish the cure; as (saith he) the experiment of the Tooch-ach will manifestly declare, wherein the cure is wrought by the confidence or diffidence as well of the Patient, as of the Agent, according to the Poets saying:

Nos habitat non Tartara, sed nec sidera caeli, Spiritus in nobis qui viget illa facit.

Englished by Abraham Fleming:

Not hellish furies dwell in us, Nor Stars with influence heavenlys The spirit that lives and rules in us, Doth every thing ingeniously.

This (saith he) cometh to the unlearned, through the opinion which they conceive of the Characters and holy words: but the learned that know the force of the mind and imagination, work miracles by means thereof; so as the unlearned must have external helps, to do that which the learned can do with a word only. He saith that this is called Homerica medicatio, because Homer discovered the blood suppressed by words, and the infections healed by or in mysteries.

CHAP. XIII.

Of the Effects of Amulets, the drift of Argerius Ferrarius in the commendation of Charms, amp;c. four sorts of Homerical Medicines, and the choyce thereof; of Ima∣gination.

AS touching mine opinion of these Amulets, Characters, and such other bables, I have sufficiently uttered it elsewhere: and I will bewray the vanity of the superstitious trifles more largely hereafter. And there∣fore at this time I only say, that those Amulets which are to be hanged or carried about one, if they consist of Herbs, Roots, Stones, or some other metal, they may have divers medicinable operations; and by the vertue given to them by God in their creation, may work strange effects and cures: and to impute this vertue to any other matter is Witchcraft. And whereas A. Ferrarius com∣mendeth certain Amulets that have no shew of Physical operation, as a nail taken from a Cross, Holy-water, and the very sign of the Cross, with such like Popish stuffe: I think he laboureth thereby rather to draw men to Popery, than to teach or perswade them in the truth of Physick or Philosophy. And I think thus the rather, for that he himself seeth the fraud hereof; confessing that where these Magical Physitians apply three seeds of three-leaved

grass to a Tertian Ague, and four to a Quartain, that the number is not material.

* 1.47But of these Homerical medicines, he saith, there are four sorts, whereof A∣mulets, Characters, and Charms, are three: howbeit he commendeth and pre∣ferreth the fourth above the rest; and that he saith consisteth in illusions, which he more properly calleth stratagems. Of which sort of illusions he alledgeth for example, how Philodotus did put a Cap of Lead upon ones head who imagined he was headless, whereby the party was delivered from his disease or conceit. Item,* 1.48 Another cured a woman that imagined, that a Serpent or Snake did conti∣nually gnaw and tear her entrails; and that was done only by giving her a Vomit, and by foisting into the matter vomited a little Serpent or Snake, like unto that which she imagined was in her belly.

Item, Another imagined that he alwayes burned in the fire, under whose bed a fire was privily conveyed, which being taken out before his face, his fansie was satisfied, and his heat allayed. Hereunto pertaineth, that the Hickot is cured with sudden fear or strange news: yea by that means Agues and many other strange and extream diseases have been healed. And some that have lien so sick and sore of the Gowt, that they could not remove a joynt, through sudden fear of fire, or ruin of houses, have forgotten their infirmities and griefs and have run away. But in my tract upon melancholy, and the effects of imagination, and in the discourse of Natural Magick, you shall see these matters largely touched.

CHAP. XIV.

Choice of Charms against the Falling-Evil, the biting of a mad Dog, the stinging of a Scorpion, the Tooth-ach, for a Woman in Travel, for the Kings-Evil, to get a Thorn out of any member, or a Bone out of ones Throat; Charms to be said Fasting, or at the gathering of Herbs, for sore Eyes, to open Locks, against Spirits, for the Bots in a Horse, and specially for the Duke of Alba's Horse, for sower, Wines, &c.

THere be innumerable Charms of Conjurers, bad Physitians, lewd Chi∣rurgians, Melancholick Witches, and Coseners, for all diseases and griefs; specially for such as bad Physitians and Chirurgians know not how to cure, and in truth are good stuffe to shadow their ignorance; whereof I will repeat some.

For the Falling-Evill.

TAke the sick man by the hand, and whisper these words softly in his Ear, I conjure thee by the Sun and Moon, and by the Gospel of this day deli∣vered by God to Hubert, Giles, Cornelius, and John, that thou rise and fall no more. Otherwise, Drink in the night at a Spring water out of a skull of one that hath been slain: Otherwise, Eat a Pig killed with a knife that slew a man. Otherwise as followeth.

Ananizapta ferit mortem, dum laedere quaerit, Est mala mors capta, dum dicitur Ananizapta: Ananizapta Dei nunc miserere mei.

Englished by Abraham Fleming:

Ananizapta smiteth death, Whiles harm intendeth he, This word Ananizapta say, And death shall captive be, Ananizapta O of God. Have mercy now on me.

Against the biting of a Mad-Dog.

PUt a silver Ring on the finger,* 1.49 within the which these words are graven ✚ Habay ✚ habar ✚ hebar ✚ and say to the person bitten with a mad Dog, I am thy Saviour, lose not thy life: and then prick him in the nose thrice, that at each time he bleed. Otherwise, take Pills made of the skull of one that is hanged. Otherwise: write upon a piece of bread, Irioni, khïriora, esser, khuder, feres; and let it be eaten by the party bitten. Otherwise, O Rex gloriae Je∣su Christe, veni cum pace: In nomine Patris max. in nomine Filii max. in nomine Spiritus sancti prax. Gasper, Melchior, Balthasar ✚ prax ✚ max ✚ De∣us I max ✚.

But in troth this is very dangerous; insomuch as if it be not speedily and cun∣ningly prevented, either death or phrensie insueth, through infection of the hu∣mor left in the wound bitten by a mad Dog: which because bad Chirurgians cannot cure, they have therefore used foolish cosening Charms. But Do∣donaeus in his Herbal saith, that the herb Alysson cureth it: which experi∣ment, I doubt not, will prove more true then all the Charms in the world. Bat where he saith, That the same hanged at a mans Gate or Entry, preserveth him and his Cattel from Inchantment, or bewitching, he is overtaken with folly.

Against the biting of a Scorpion.

SAy to an Ass secretly, and as it were whispering in his Ear, I am bitten with a Scorpion.

Against the Tooth-ach.

SCarifie the gums in the grief, with the Tooth of one that hath been slain. Otherwise, Galbes galbat, galdes galdat. Otherwise, A ab hur hus, &c. O∣therwise, At saccaring of Mass hold your teeth together, and say * 1.50 Os non comminuetis ex eo. Otherwise, Strigiles falcesque dentatae, dentium dolorem per∣sanate; O Horse-combs and sickles that have so many teeth, come heal of my toothach.

A Charm to release a Woman in Travel.

THrow over the top of the house, where a woman in travel lieth, a stone, or any other thing that hath killed three living creatures, namely, a man, a wild bore, and a She-bear.

To heal the Kings or Queens Evil, or any other soreness in the Throat.

REmedies to cure the Kings or Queens-Evil, is first to touch the place with the hand of one that died an untimely death: Otherwise, Let a Vir∣gin fasting lay her hand on the sore, and say, Apollo denyeth that the heat of the Plague can increase where a naked Virgin quencheth it: and spet three times upon it.

A Charm in the Romish Church, upon Saint Blazes day, that will fetch a Thorn out of any place of ones body, a bone out of the Throat, &c. Lect. 3.

FOr the fetching of a Thorn out of any place of one body, or a bone out of the throat, you shall read a charm in the Romish Church upon St. Blazes day; to wit, Call upon God, and remember St. Blaze. This St. Blaze could also heal all wilde Beasts that were sick or lame, with laying on of his

hands: as appeareth in the lesson read on his day, where you shall see the mat∣ter at large.

A charm for the Head-ach.

Tie a halter about your head, wherewith one hath been hanged.

A Charm to be said each morning by a Witch fasting, or at least before she go abroad.

THe fire bites, the fire bites, the fire bites; Hogs-turd over it, Hogs-turd over it, Hogs-turd over it; The Father with thee, the Son with me, the Holy-ghost between us both to be: ter. Then spit over one shoulder, and then over the other, and then three times right forward.

Another Charm that Witches use at the gathering of their Medicinable Herbs.

Hail be thou holy herb Growing on the ground, All in the Mount * 1.51 Calvarie First wert thou found; Thou art good for many a sore, And healest many a wound, In the Name of sweet Jesus I take thee from the ground.

An old Womans Charm, wherewith she did much good in the Countrey, and grew famous thereby.

AN old woman that healed all diseases of Cattel (for the which she never took any reward but a peny and a loaf) being seriously examined by what words she brought these things to pass, confessed that after she had touched the sick creature, she alwayes departed immediately, saying,

My Loaf in my lap, My Penny in my purse; Thou art never the better, And I am never the worse.

Another like Charm.

A Gentlewoman having sore eyes, made her moan to one that promised her help, if she would follow his advice: which was only to wear about her neck a scroll sealed up, whereinto she might not look; and she conceiving hope of cure thereby, received it under the condition, and left her weeping and tears, wherewith she was wont to bewail the miserable darkness which she doubted to endure: whereby in short time her eyes were well amended: But alas!* 1.52 she lost soon after, that pretious Jewel, and thereby returned to her wont∣ed weeping, and by consequence too her sore eyes. Howbeit, her Jewel or scroll being found again, was looked into by her deer friends, and this only Posie was contained therein.

The Devil pull out both thine eyes, And * 1.53 etish in the holes likewise.

Whereby partly you may see what constant opinion can do, according to the saying of Plato; If a mans fansie or mind give him assurance that a hurtful thing shall do him good, it may do so, &c.

A Charm to open Locks.

AS the herbs called Aethiopides will open all locks (if all be true that In∣chanters say) with the help of certain words:* 1.54 so be there Charms also and Periapts, which without any hearbs can do as much: as for example. Take a piece of Wax crossed in baptism, and do but print certain flowers therein, and tie them in the hinder skirt of your shirt; and when you would undo the lock, blow thrice therein, saying; Arato hoc partiko hoc maratarykin. I open this door in thy name that I am forced to break as thou brakest Hell-gates, In Nomine Pa∣tris, & Filii, & spiritus sancti, Amen.

A Charm to drive away Spirits that haunt any House.

Hang in every of the four corners of your house,* 1.55 this sentence written upon Virgin Parchment, Omnis spiritus laudet Dominum: Mosen habent & Pro∣phetas: Exurgat Deus, & dissipentur inimiciejus.

A pretty Charm or Conclusion for one Possessed.

THe possessed body must go upon his or her knees to the Church, how far so ever it be off from their lodging; and so must creep without going out of the way, being the common highway, in that sort, how foul and dirty soever the same be; or whatsoever lie in the way, not shunning any thing whatsoever, until he come to the Church, Where he must hear Mass devoutly,* 1.56 and then fol∣loweth recovery.

Another for the same purpose.

THere must be commended to some poor beggar the saying of five Pater-no∣sters, and five Aves; the first to be said in the name of the party possessed, or bewitched: for that Christ was led into the garden; Secondly, for that Christ did sweat both water and blood; Thirdly, for that Christ was condemned; for that he was crucified guiltless; and fifthly, for that he suffered to take away our sins. Then must the sick body hear Mass eight days together, standing in the place where the Gospel is said, and must mingle holy Water with his meat and his drink, and holy Salt also must be a portion of the mixture.

Another to the same effect.

THe sick man must fast three dayes,* 1.57 and then he with his Parents must come to Church, upon an embering Friday, and must hear the Mass for that day appointed; and so likewise Saturday and Sunday following. And the Priest must read upon the sick mans head that Gospel, which is read in September, and in Grape-harvest, after the Feast of Holy-Cross. In diebus quatuor tempo∣rum, in Ember-dayes: then let him write and carry it about his neck, and he shall be cured.

Another Charm or Witchcraft for the same.

THis Office or Conjuration following was first authorized and printed at Rome, and afterwards at Avenion, Anno 1515. And lest that the Devil should lie hid in some secret part of the body, every part thereof is named; Obsecro te Jesu Christe, &c. that is, I beseech thee O Lord Jesus Christ, that thou pull out of every member of this man all infirmities, from his head, from his hair, from his brain, from his forehad, from his eyes, from his nose, from his ears, from his mouth, from his tongue, from his teeth, from his jaws, from his throat, from

his neck, from his back, from his brest, from his paps, from his heart, from his stomach, from his sides, from his flesh, from his blood, from his bones, from his legs from his feet, from his fingers, from the soles of his feet, from his marrow, from his sinews, from his skin, and from every joynt of his mem∣bers, &c.

Doubtless Jesus Christ could have no starting hole, but was hereby every way prevented and pursued; so as he was forced to do the cure: for it ap∣peareth hereby, that it had been insufficient for him to have said; Depart our of this man thou unclean spirit, and that when he so said, he did not perform it. I do not think that there will be found among all the Heathens superstitious Fables, or among the Witches, Conjurers, Poets, Knaves, Coseners, Fools, &c. that ever wrote,* 1.58 so impudent and impious a lie, or Charm, as is read in Barnar∣dine de bustis; where to cure a sick man, Christs body, to wit, a Wafer-cake, was outwardly applyed to his side, and entred into his heart, in the sight of all standers by. Now, if grave Authors report such lies, what credit in these cases shall we attribute unto the old wives tales, that Sprenger, Institor, Bodin, and o∣thers write? Even as much as to Ovids Metamorphosis, Aesops Fables, Moor's Utopia, and divers other fansies; which have as much truth in them, as a blind∣man hath sight in his eye.

A Charm for the Bots in a Horse.

YOu must both say and do thus upon the diseased Horse three dayes toge∣ther, before the Sun-rising: In Nomine Pa ✚ tris & fi ✚ lii & spiritus ✚ sancti; Exorcizo te vermem per Deum Pa ✚ trem, & fi ✚ lium & spiritum ✚ sanctum: that is, In the Name of God the Father, the Son, and the Holy Ghost, I conjure thee O Worm, by God the Father, the Son, and the Holy-Ghost; that thou neither eat nor drink the flesh, blood or bones of this Horse; and that thou hereby mayst be made as patient as Job, and as good as Saint John Baprist, when he baptized Christ in Jordan. In Nomine Pa ✚ tris & Filii & Spirituus ✚ Sancti. And then say three Pater-nosters, and three Aves, in the right ear of the Horse, to the glory of the Holy Trinity. Do ✚ minus Fili ✚ us Spiri ✚ tus Mari ✚ a.

There are also divers Books imprinted, as it should appear, with the authority of the Church of Rome, wherein are contained many medicinal Prayers, not only against all diseases of Horses, but also for every impediment and fault in a Horse:* 1.59 insomuch as if a shoe fall off in the midst of his journey, there is a Prayer to warrant your Horses hoof, so as it shall not break, how far soever he be from the Smiths forge.

Item, The Duke Alba his Horse was consecrated, or canonized in the Low-Countries, at the solemn Mass; wherein the Popes-Bull, and also his Charm was published (which I will hereafter recite) he in the mean time sitting as Vice-roy with his consecrated standart in his hand, till Mass was done.

A Charm against Vinegar.

* 1.60THat Wine Wax not Eager write on the vessel, Gustate & videte, quoniam suavis est Dominus.

CHAP. XV. The Inchanting Serpents and Snakes; Objections answered concerning the same; fond reasons why Charms take effect therein. Mahomets Pigeon. Miracles wrought by an Ass at Memphis in Aegypt.

Popish Charms against Serpents. Of Miracle-workers, the taming of Snakes, Bodin's lye of Snakes.

Concerning the charming of Serpents and Snakes, mine Adversaries (as I have said) think they have great advantage by the words of David in Psal. 58. and by Jer. chap. 8. expounding the one Prophet by Vir∣gil, the other by Ovid. For the words of David are these,* 1.61 Their poyson is like the poyson of a Serpent, and like a deaf Adder, that stoppeth his Ear, and heareth not the voyce of the Charmer, charm he never so cunningly. The words of Virgil are these, Frigidus in pratis cantando rumpitur anguis. As if he might say, David thou liest;* 1.62 for the cold-natured Snake is by the Charms of the Inchanters broken all to pieces in the field where he lieth. Then cometh Ovid, and he taketh his Country mans part, saying in the name and person of a Witch,* 1.63 Vipereas rumpo verbis & carmine fauces; I with my words and Charms can break in sunder the Vipers jaws. Marry Jeremy on the other side encountreth this Poeti∣cal Witch, and he not only, defendeth, but expoundeth his fellow Pro∣phets words, and that not in his own Name, but in the Name of Almighty God, saying, I will send Serpents and Cockatrices,* 1.64 among you which cannot be charmed.

Now let any indifferent man (Christian or Heathen) Judge whether the words and minds of the Prophets do not directly oppugn these Poets words. (I will not say minds) for that I am sure therein they did but jest and trifle, accor∣ding to the common fabling of lying Poets. And certainly, I can encounter them two with other two Poets, namely Propertius and Horace, the one merrily deriding, the other seriously impugning their, fantastical Poetries, concerning the power and Omnipotency of Witches, For where Virgil, Ovid, &c. write that Witches with their Charms fetch down the Moon and Starrs from heaven, &c. Propertius mocketh them in these words following:

At vos deductae quibus est fallacia Lunae, Et labor in magicis sacra piare focis, En agedum domina mentem convertite nostrae, Et facite illa meo palleat ore magis, Tunc ego crediderim vobis & sidera & amnos Posse Circeis ducere carminibus.

Englished by Abraham Fleming:

But you that have the subtil slight Of fetching down the Moon from Skies; And with inchanting fire bright Attempt to purge your Sacrifice: Lo now, go too, turn (if you can) Our Madams mind and sturdy heart, And make her face more pale and wan, Than mine: which if by Magick Art You do, then will I soon beleeve, That by your witching Charms you can From Skies aloft the Stars remeeve, And Rivers turn from whence they ran.

And that you may see more certainly, that these Poets did but jest and deride the credulous and timerous sort of people, I thought good to shew you what Ovid saith against himself, and such as have written so incredibly and ridicu∣lously of Witches Omnipotency:

Nec mediae magicis finduntur cantibus angues, Nec redit in fontes unda supina suos.

Englished by Abraham Fleming:

Snakes in the middle are not riven With Charms Witches cunning, Nor Waters to their Fountains driven By force of backward running.

* 1.65As for Horace his Verses I omit them, because I have cited them in another place. And concerning this matter Cardanus saith, that at every eclipse they were wont to think, that Witches pulled down the Sun and Moon from Heaven. And doubtless, from hence came the opinion of that matter, which spred so farr, and continued so long in the common peoples mouths that in the end learned men grew to believe it, and to affirm it in writing.

* 1.66But here it will be objected, that because it is said (in the places by me al∣ledged) that Snakes or Vipers cannot be charmed; Ergo, other things may: To answer this argument, I would ask the Witchmonger this question, to wit, Whe∣ther it be expedient, that to satisfie his folly, the Holy-Ghost must of necessity make mention of every particular thing that he imagineth may be bewitched? I would also ask of him, what priviledge a Snake hath more then other creatures, that he only may not, and all other creatures may be bewitched; I hope they will not say,* 1.67 that either their faith or infidelity is the cause thereof; neither do I admit the answer of such Divines as say that he cannot be bewitched, for that he seduced Eve; by means whereof God himself cursed him; and thereby he is so priviledged, as that no Witches Charm can take hold of him. But more shall be said hereof in the sequel.

Danaeus saith, that Witches Charms take soonest hold upon Snakes and Ad∣ders; because of their conference and familiarity with the Devil, whereby the rather mankind through them was seduced. Let us seek then an answer for this cavil; although in truth it needeth not; for the phrase of speech is absolute, and imports not a special quality proper to the nature of a Viper any more than when I say, A Cony cannot flie, you should gather and conclude thereupon, that I meant that all other Beasts could flie. But you shall understand, that the cause why these Vipers can rather withstand the voyce and practice of Inchanters and Sorcerers, than other creatures, is, for that they being in body and nature veno∣mous, cannot so soon or properly receive their destruction by venom, whereby the Witches in other creatures bring, their mischievous practices more easily to pass, according to Virgil's saying;

* 1.68Corrupítque lacus, infecit pabula tabo.

Englished by Abraham Fleming:

She did infect with Poyson strong Both Ponds and Paestures all along.

And thereupon the Prophet alludeth unto their corrupt and inflexible nature with that comparison; and not (as Tremelius is fain to shift it) with stopping one ear with his tale, and laying the other close to the ground, because he would not hear the Charmers voyce: For the Snake hath neither such rea∣son, nor the words such effect: otherwise the Snake must know our thoughts. It is also to be considered, how untame by nature these Vipers for the most

part) are insomuch as they be not by mans industry or cunning to be made fami∣liar, or train'd to do any thing, whereby admiration may be procured: as Bomelio Feats his Dog could do, or Mahomet's Pigeon,* 1.69 which would resort unto him, being in the midst of his Camp, and pick a Pease out of his ear; in such sort that many of the people thought that the Holy-Ghost came and told him a tale in his ear: the same Pigeon also brought him a scroll, wherein was written Rex esto, and laid the same in his neck. And because I have spoken of the doci∣lity of a Dog and a Pigeon, though I could cite an infinite number of like tales, I will be bold to trouble you but with one more.

At Memphis in Aegypt, among other jugling knacks, which were there usual∣ly shewed, there was one that took such pains with an Ass, that he had taught him all these qualities following. And for gain, he caused a Stage to be made,* 1.70 and an Assembly of people to meet; which being done, in the manner of a Play, he came in with his Ass, and said; The Sultane hath great need of Asses to help to carry stones and other stuffe, towards his great building which he hath in hand. The Ass immediately fell down to the ground, and by all signs shewed himself to be sick, and at length to give up the ghost: so as the Juggler begged of the Assembly money towards his loss. And having gotten all that he could, he said; Now my Masters, you shall see mine Ass is yet alive, and doth but counterfeit, because he would have some money to buy him provender, knowing that I was poor, and in some need of relief. Hereupon he would needs lay a wager, that his Ass was alive, who to every mans seeming was stark dead. And when one had laid money with him thereabout, he commanded the Ass to rise, but he lay still as though he were dead: then did he beat him with a Cudgel, but that would not serve the turn, until he addressed his speech to the Ass, saying (as be∣fore) in open audience; The Sultan hath commanded, that all the people shall ride out to morrow, and see the triumph, and that the fair Ladies will then ride upon the fairest Asses, and will give notable provender unto them, and every Ass shall drink of the sweet water of Nilus: and then lo the Ass did presently start up, and advance himself exceedingly. Lo (quoth his Master) now I have won: but in troth the Major hath borrowed mine Ass, for the use of the old ill-favoured Witch his wife: and thereupon immediately he hung down his ears, and halted down right, as though he had been stark lame. Then said his Ma∣ster, I perceive you love young pretty wenches: at which words he looked up, as it were with joyful cheer. And then his Master did bid him go choose one that should ride upon him; and he ran to a very handsome woman, and touched her with his head, &c. A Snake will never be brought to such fami∣liarity, &c. Bodin saith, that this was a man in the likeness of an Ass,* 1.71 but I may rather think that he is an Ass in the likeness or a man. Well, to return to our Serpents, I will tell you a story concerning the charming of them, and the event of the same.

In the City of Salisborough there was an Inchanter, that before all the people took upon him to conjure all the Serpents and Snakes within one mile compass into a great pit or dike, and there to kill them. When all the Serpents were gathered together, as he stood upon the brink of the pit, there came at the last a great and horrible Serpent, which would not be gotten down with all the force of his Incantations: so as (all the rest being dead) he flew up∣on the Inchanter, and clasped him in the midst, and drew him down into the said Dike, and there killed him. You must think that this was a Devil in a Serpents likeness, which for the love he bare to the poor Snakes, killed the Sorcerer; to teach all other Witches to beware of the like wicked practice. And surely, if this be not true,* 1.72 there be a great number of lyes contained in M. Mal. and J. Bodin. And if this be well weighed, and conceived, it beateth down to the ground all those Witchmongers arguments, that contend to wring witching mi∣racles out of this place. For they disagree notably, some denying, and some af∣firming that Serpents may be bewitched. Nevertheless because in every point you shall see how Popery agrees with Paganism, I will recite certain Charms

against Vipers, allowed for the most part in and by the Church of Rome: as followeth.

* 1.73I conjure thee O Serpent in this hour, by the five holy wounds of our Lord, that thou remove not out of this place, but here stay, as certainly as God was born of a pure Virgine. Otherwise I conjure thee Serpent, In Nomine Patris, & Filii, & Spiritus sancti: I command thee Serpent by our Lady S. Mary, that thou obey me, as wax obey∣eth the fire, and As fire obeyeth water; that thou neither hurt me, nor any other Chri∣stian, as certainly as God was born of an immaculate Virgine, in which respect I take thee up, In Nomine Patris, & Filii, & Spiritus Sancti: Ely lash eiter, ely lash eiter, ely lash eiter. Otherwise, O Vermine, thou must come as God came unto the Jews. Otherwise, L. Varius saith, that Serpens quernis frondibus contracta, that a Serpent touched with Oak-leaves dieth,* 1.74 and stayeth even in the beginning of his going, if a feather of the bird Ibis be cast or thrown upon him: and that a Viper smitten or hot with a reed is astonied, and touched with a beechen branch is pre∣sently numme and stiffe.

* 1.75Here is to be remembred, that many use to boast that they are of S. Pauls race and kindred, shewing upon their bodies the prints of Serpents: which (as the Papists affirm) was incident to all them of S. Paul's stock. Marry they say here∣withal, that all his kinsfolks can handle Serpents, or any poyson without danger. Others likewise have (as they brag) a Katharine-wheel upon their bodies, and they say they are kin to S. Katharine, and that they can carry burning-coals in their bare-hands, and dip their said hands in hot scalding liquor, and also go in∣to hot Ovens.* 1.76 Whereof though the last be but a bare jest, and to be done by any that will prove (as a bad fellow in London had used to do, making no tarriance at all therein:) yet there is a shew made of the other, as though it were certain and undoubted; by anointing the hands with the juyce of Mallows, Mercury, Urine, &c. which for a little time are defensatives against the scalding liquors, and scorching fires.

But they that take upon them to work these mysteries and miracles, do indeed (after rehearsal of these and such like words and Charms) take up even in their bare hands, those Snakes and Vipers, and sometimes put them about their necks, without receiving any hurt thereby, to the terror and astonishment of the beholders, which naturally both fear and abhorre all Serpents. But these Charm∣ers (upon my word) dare not trust to their Charms, but use such an Inchant∣ment, as every man may lawfully use, and the lawful use thereof may bring to pass that they shall be in security, and take no harm, how much soever they handle them: marry with a woollen rag they pull out their teeth before-hand, as some men say; but as truth is, they weary them, and that is of certainty. And surely this is a kind of Witchcraft, which I term private confederacy. Bodin saith, that all the Snakes in one Countrey were by Charms and Verses driven into ano∣ther Region: perhaps he meaneth Ireland, where S. Patrik is said to have done it with his holiness, &c.

James Sprenger and Henry Institor affirm, that Serpents and Snakes, and their skins exceed all other creatures for Witchcraft: insomuch as Witches do use to bury them under mens thresholds, either of the house or stalls, whereby bar∣renness is procured both to woman beasts: yea and that the very earth and ashes of them continue to have force of fascination. In respect whereof they wish all men now and then to dig away the earth under their thresholds, and to sprinkle holy water in the place, and also to hang boughs (hallowed on Midsummer-day) at the stall door where the Cattel stand: and produce examples thereupon, of Witches lies, or else their own, which I omit, because I see my Book groweth to be greater than I meant it should be.

CHAP. XVI.

Charms to carry Water in a Sieve; to know what is spoken of us behind our backs for bleer eyes; to make seeds to grow well; of Images made of Wax; to be rid of a Witch; to hang her up; notable authorities against waxen Images; a Story bewraying the Knave∣ry of waxen Images.

LEonardus Vairus saith, that there was a Prayer extant,* 1.77 whereby might be car∣ried in a Sieve, Water, or other Liquor: I think it was clam clay, which a crow taught a maid, that was promised a cake of so great quantity, as might be kneaded of so much Flour, as she could wet with the Water, that she brought in a Sieve, and by that means she clam'd it with Clay, and brought in so much Water, as whereby she had a great Cake, and so beguiled her Sisters, &c. And this Tale I heard among my Grannams Maids, whereby I can decipher this Witchcraft. Item, by the tingling of the Ear, men heretofore could tell what was spoken of them. If any see a Scorpion,* 1.78 and say this word (Bud) he shall not be stung or bitten therewith. These two Greek Letters π and A written in a Paper, and hung about ones neck, preserve the party from Bleereyedness. Cum∣min or Hempseed sown with cursing and opprobrious words grow the faster and the better. Berosus Anianus maketh Witchcraft of great Antiquity; for he saith, that Cham, touching his Fathers naked Member, uttered a Charm, whereby his Father became emasculated or deprived of the Powers generative.

A Charm teaching how to hurt whom you list with Images of Wax, &c.

MAke an Image in his name, whom would hurt or kill, of new Virgin wax; under the right Arm-poke whereof place a Swallows heart, and the liver under the left; then hang about the neck thereof a new thred in a new Needle pricked into the member which you would have hurt, with the rehearsal of cer∣tain words; which for the avoiding of foolish superstition and credulity in this behalf is to be omitted: And if they were inserted, I dare undertake they would do no harm, were it not to make fools, and catch Gudgins. Otherwise, Some∣times these Images are made of Brass, and then the hand is placed where the foot should be, and the foot where the hand, and the face downward. Otherwise, For a greater mischief, the like Image is made in the form of a man or woman, upon whose head is written the certain Name of the party; and on his or her ribs these words, Ailif, casyl, zaze, hit, mel meltat; then the same must be buried. Otherwise, in the dominion of Mars,* 1.79 two Images must be prepa∣red, one of wax, the other of the earth of a dead man; each Image must have in his hand a Sword wherewith a man hath been slain, and he that must be slain, may have his head thrust through with a Foin. In both must be written certain peculiar Characters, and then must they be hid in a certain place. Other∣wise, to obtain a Womans Love, an Image must be made in the hour of Venus, of Virgin-wax, in the name of the beloved, whereupon a Character is written, and is warmed at a fire, and in doing thereof the name of some Angel must be mentioned. To be utterly rid of the Witch, and to hang her up by the hair, you must prepare an Image of the earth of a dead man to be baptized in another mans name, whereon the name, with a Character, must be written: then must it be perfumed with a rotten bone, and then these Psalms read backward; Do∣mine Dominus noster, Dominus illuminatio mea, Domine exaudi orationem meam, Deus laudem meam ne tacueris; and then bury it, first in one place, and after∣wards in another. Howbeit, it is written in the one and twentieth Article of the Determination of Paris, that to affirm that Images of Brass, Lead, Gold, of white or red Wax, or of any other Stuff, conjured, baptized, conse∣crated, or rather execrated through these Magical Arts at certain dayes, have wonderful vertues, or such as are avowed in their Books or Assertions, is er∣ror in faith, Natural Philosophy and true Astronomy; yea it is concluded in

the twenty second Article of that Council, that it is as great an Error to believe those things, as to do them.

But concerning these Images, it is certain that they are much feared among the people, and much used among cousening Witches, as partly appeareth in this discourse of mine elsewhere, and as partly you may see by the Contents of this Story following.* 1.80 Not long sithence, a young Maiden (dwelling at New Romny here in Kent) being the Daughter of one M. L. Stuppeny (late Jurat of the same Town, but dead before the Execution hereof) and afterward the Wife of Thom. Eps (who is at this instant Maior of Romny, was visited with sickness, whose Mother and Fatherinlaw being abused with credulity concerning Witches supernatural Power, repaired to a famous Witch called Mother Baker, dwelling not far from thence at a place called Stonestreet, who, according to Witches cousening Custom, asked whether they mistrusted not some bad Neighbour, to whom they answered that indeed they doubted a Woman near unto them (and yet the same was of the honester and wiser sort of her Neighbours, reputed a good Creature.) Nevertheless the Witch told them that there was great cause of their suspition: for the same, said she, is the very party that wrought the Maidens destruction, by making a heart of wax, and pricking the same with pins and needles; affirming also that the same Neighbour of hers had bestowed the same in some secret corner of the House. This being believed, the House was searched by credible Persons, but nothing could be found. The Witch or Wise woman being certified hereof, continued her Assertion, and would needs go to the House where she her self (as she affirmed) would certainly find it. When she came thither, she used her Cunning, as it chanced, to her own confusion, or at leastwise to her detection; for herein she did, as some of the wiser sort mistrusted that she would do, laying down privily such an Image, as she had before described, in a corner, which by others had been most diligently search∣ed and looked into, and by that means her Cousenage was notably bewrayed. And I would wish that all Witchmongers might pay for their lewd repair to In∣chanters, and consultation with Witches, and such as have familiar Spirits, as some of these did, and that by the Order of the High Commissioners, which partly for respect of Neigbourhood, and partly for other Considerations, I leave unspoken of.

CHAP. XVII.

Sundry sorts of Charms tending to divers Purposes; and first, certain Charms to make Taciturnity in Tortures.

* 1.81IMparibus meritis tria Pendent Corpora ramis Dismas & Gestas, In medio est Divina Potestas, Dismas damnatur, Gestas ad astra levatur:

Englished by Abraham Fleming:

Three Bodies on a bough do hang, For merits of Inequality, Dismas and Gestas, in the midst The Power of the Divinity. Dismas is damnd, But Gestas lift∣ed up above the Stars on high.

* 1.82Also this, Eructavit cor meum verbum bonum, veritatem nunquam dicam Regi. Otherwise, As the milk of our Lady was luscious to our Lord Jesus Christ; so

let this torture or rope be pleasant to mine arms and members. Otherwise,* 1.83 Je∣sus autem transiens per medium illorum ibat. Otherwise, You shall not break a bone of him.

Counter-charms against these and all other Witchcrafts, in the saying also whereof Witches are vexed, &c.

ERuctavit cor meum verbuus bonum, dicam cuncta opera mea regi. Otherwise,* 1.84 Domine labia mea aperies, & os meum annuntiabit veritatem. Otherwise, Contere brachia inqui rei, & lingua maligna sulvertatur.

A Charm for the chin Cough.

TAke three sips of a Chalice, when the Priest hath said Mass, and swallow it down with good Devotion. &c.

For corporal or spiritual Rest.

In nomine Patris, up and down, Et Filii & Spiritus sancti, upon my Crown, Crux Christi upon my Breast, Sweet Lady send me eternal Rest.

Charms to find out a Thief.

THe means how to find out a Thief, is thus; Turn your face to the East,* 1.85 and make a Cross upon Chrystal with Oil Olive, and under the Cross write these two words (Saint Helen.) Then a Child that is innocent, and a chaste Virgin born in true Wedlock, and not base begotten, of the age of ten years, must take the Chrystal in his hand, and behind his back, kneeling on thy knees, thou must devoutly and reverently say over this Prayer thrice; I beseech thee my Lady S. Helen, Mother of King Constantine, which didst find the Cross whereupon Christ died: by that holy devotion, and invention of the Cross, and by the same Cross, and by the joy which thou conceivedst at the finding there∣of, and by the love which thou bearest to thy Son Constantine, and by the great goodness which thou dost alwayes use, that thou shew me in this Chrystal, what∣soever I ask or desire to know, Amen. And when the Child seeth the Angel in the Chrystal, demand what you will, and the Angel will make answer thereun∣to. Memorandum, that this be done just at the Sun-rising, when the weather is fair and clear.

Cardanus derideth these and such like Fables,* 1.86 and setteth down his judge∣ment therein accordingly, in the sixteenth Book De rerum var. These Conju∣rers and Coseners forsooth, will shew you in a Glass the Thief that hath stoln any thing from you, and this is their order. They take a Glass-vial full of holy Water, and set it upon a linnen cloth, which hath been purified, not only by washing, but by sacrifice, &c. On the mouth of the Vial or Urinal, two Olive-leaves must be laid across, with a little Conjuration said over it, by a child; to wit thus, Angele bone, Angele candide, per tuam sanctitatem, meam{que} virginitatem, ostende mihi furem: with three Pater nosters, three Aves, and betwixt either of them a * 1.87 Cross made with the nail of the Thumb upon the mouth of the Vial; and then shall be seen Angels ascending and descending as it were Motes in the Sun-beams. The Thief all this while shall suffer great torments, and his Face shall be seen plainly, even as plainly I believe, as the Man in the Moon. For in truth, there are toyes artificially conveyed into glass, which will make the water bubble, and devices to make Ima∣ges appear in the bubbles, as also there be Artificial Glasses, which will shew unto you that shall look thereinto, many Images of divers Forms, and

some so small and curious, as they shall in favour resemble whomsoever you think upon. Look in John Bap. Neap. for the confection of such glasses. The subtil∣ties hereof are so detected, and the mysteries of the glasses so common now, and their cosenage so well known, &c. that I need not stand upon the particular confutation hereof. Cardanus in the place before cited reporteth, how he tried with children these and divers circumstances, the whole illusion, and found it to be plain knavery and cosenage.

Another way to find out a Thief that hath stoln any thing from you.

GO to the Sea-side, and gather as many pebles as you suspect persons for that matter; carry them home, and throw them into the fire, and bury them under the threshold, where the parties are like to come over. There let them lie three days, and then before sun-rising take them away. Then set a Porrenger full of wa∣ter in a circle, wherein must be made crosses every way, as many as can stand in it; upon the which must be written, Christ overcometh, Christ reigneth, Christ commandeth. The Porrenger also must be signed with a Cross, and a form of Conjuration must be pronounced. Then each stone must be thrown into the water, in the name of the suspected. And when you put in the stone of him that is guilty, the stone will make the water boil, as though glowing iron were put thereinto. Which is a meer knack of legierdemain, and to be accomplished di∣vers wayes.

To put out the Thiefs eye.

REad the seven Psalms with the Letany, and then must be said a horrible prayer to Christ, and God the Father, with a curse against the Thief. Then in the midst of the step of your foot, on the ground where you stand, make a circle like an eye, and write thereabout certain barbarous names, and drive with a Coopers Hammer or Addes into the midst thereof a brazen nail consecrated, saying, Justus es Domine, & justa judicia tua. Then the Thief shall be bewrayed by his crying out.

Another way to find out a Thief.

* 1.88STick a pair of Sheers in the rind of a Sieve, and let two persons set the top of each of their Forefingers upon the upper part of the Sheers, holding it with the Sieve up from the ground steadily, and ask Peter and Paul whether A. B. or C. hath stoln the thing lost, and at the nomination of the guilty person, the Sieve will turn round. This is a great practice in all Countries, and indeed a very bable. For with the beating of the pulse some cause of that motion ariseth, some other cause by the slight of the fingers, some other by the wind gathered in the Sieve to be staid, &c. at the pleasure of the holders. Some cause may be the imagination, which upon the conceit at the naming of the party, altereth the common course of the pulse, as may well be conceived by a Ring held steadily by a thred betwixt the finger and the thumb, over or rather in a goblet or glass; which within short space will strike against the side thereof so many strokes as the holder thinketh it a clock, and then will stay: the which who so proveth shall find true.

A Charm to find out or spoil a Thief.

OF this matter, concerning the apprehension of Thieves by words, I will cite one Charm, called S. Adelberts curse; being both for length of words sufficient to weary the Reader, and for substantial stuff comprehending all that appertaineth unto blasphemous speech or cursing, allowed in the Church of Rome, as an Excommunication and Inchantment.

Saint Adelberts Curse or Charm against Thieves.

BY the Authority of the Omnipotent Father, the Son, and the Holy Ghost, and by the holy Virgin Mary Mother of our Lord Jesus Christ, and the holy Angels and Archangels, and S. Michael, and S. John Baptist, and in the behalf of S. Peter the Apostle, and the residue of the Apostles, and of S. Stephen, and of all the Martyrs, of S. Sylvester, and of S. Adelbert, and all the Confessors, nd S. Alegand, and all the holy Virgins, and of all the Saints in Heaven and Earth, unto whom there is given power to bind and loose: we do excommuni∣cate, damn, curse, and bind with the knots and bands of Excommunication, and we do segregate from the bounds and lists of our holy Mother the Church, all those Thieves, Sacrilegious persons, ravenous Catchers, Doers, Counsel∣lers, Coadjutors, male or female, that have committed this theft or mischief,* 1.89 or have usurped any part thereof to their own use. Let their share be with Dathan and Abiran, whom the Earth swallowed up for their sins and pride, and let them have part with Judas that betrayed Christ, Amen: and with Pontius Pi∣lat, and with them that said to the Lord, Depart from us, we will not understand thy wayes; let their Children be made Orphans. Cursed be they in the Field, in the Grove, in the Woods, in their Houses, Barns, Chambers, and Beds; and cursed be they in the Court, in the Way, in the Town, in the Castle, in the Water, in the Church, in the Churchyard, in the Tribunal-place, in Battel, in their Abode, in the Market-place, in their Talk, in Silence, in Eating, in Watching, in Sleeping, in Drinking, in Feeling, in Sitting, in Kneel∣ing, in Standing, in Lying, in Idleness, in all their Work, in their Body and Soul, in their five Wits, and in every Place. Cursed be the fruit of their Wombs, and cursed be the fruit of their Lands, and cursed be all that they have. Cursed be their Heads, their Mouths, their Nostrils, their Noses, their Lips, their Jaws, their Teeth, their Eyes and Eye-lids, their Brains, the roof of their Mouths, their Tongues, their Throats, their Breast, their Hearts, Bellies, their Livers, all their Bowels, and their Stomach. Cursed be their Navels, their Spleens, their Bladder. Cursed be their Thighs, their Legs, their Feet, their Toes, their Necks, their Shoulders. Cursed be their Backs, cursed be their Arms, cur∣sed be their Elbows, cursed be their Hands, and their Fingers, cursed be both the Nails of their hands and feet; cursed be their Ribs and their Genitals, and their Knees, cursed be their Flesh, cursed be their Bones, cursed be their Blood, cursed be the Skin of their Bodies, cursed be the Marrow in their Bones, cursed be they from the Crown of the Head to the sole of the Foot: and whatsoever is betwixt the same, be it accursed; that is to say, their five Senses, to wit, their Seeing, their Hearing, their Smelling, their Tasting, and their Feeling. Cursed be they in the holy Cross, in the Passion of Christ, with his five Wounds, with the effusion of his Blood, and by the milk of the Virgin Mary. I conjure thee Lucifer, with all thy Souldiers, by the * 1.90 Fa∣ther, the Son and the Holy Ghost, with the Humanity and Nativity of Christ, with the Vertue of all Saints, that thou rest not day nor night, till thou bringest them to destruction, either by drowning or hanging, or that they be devoured by wild Beasts, or burnt, or slain by their Enemies, or hated of all men living. And as our Lord hath given Authority to Peter the A∣postle, and his Successors, (whose place we occupy, and to us (though unworthy) That whatsoever we binde on Earth, shall be bound in Heaven: and whatsoever we loose on Earth, shall be loosed in Heaven; so we ac∣cordingly, if they will not amend, do shut from them the Gates of Hea∣ven, and deny unto them Christian Burial, so as they shall be buried in Asses Leaze. Furthermore, cursed be the ground wherein they are buried, let them be confounded in the last day of Judgement, let them have no conver∣sation among Christians, nor be houseled at the hour of Death, let them be made as dust before the face of the wind: and as Lucifer was expelled out

of heaven, and Adam and Eve out of Paradise; so let them be expelled from the day-light.* 1.91 Also let them be joyned with those, to whom the Lord saith at the Judgment, Go ye cursed into everlasting fire, which is prepared for the Devil and his Angels, where the worm shall not die, nor the fire be quenched. And as the candle, which is thrown out of my hand here, is put out; so let their works and their soul be quenched in the stench of Hell-fire, except they restore that which they have stoln, by such a day: and let every one say, Amen. After this must be sung * 1.92 In media vita in morte sumus, &c.

This terrible curse with Bell, Book, and Candle added thereunto, must needs work wonders: howbeit among Thieves it is not much weighed, among wise and true men it is not well liked, to them that are robbed it bringeth small relief: the Priests stomach may well be eased, but the goods stoln will never the sooner be restored. Hereby is bewrayed both the malice and folly of Popish Doctrin, whose uncharitable impiety is so impudently published, and in such order ut∣tered, as every sentence (if opportunity served) might be proved both hereti∣cal and diabolical. But I will answer this cruel curse with another curse far more mild and civil, performed by as honest a man (I dare say) as he that made the other, whereof mention was lately made.

So it was, that a certain Sir John, with some of his company, once went a∣broad a jetting, and in a Moon-light Evening robbed a Millers Weir and stole all his Eels. The poor Miller made his moan to Sir John himself, who willed him to be quiet; for he would so curse the Thief, and all his Confederates, with Bell, Book and Candle, that they should have small joy of their Fish. And therefore the next Sunday, Sir John got him to the Pulpit, with his Surplice on his back, and his Stole about his neck, and pronounced these words following in the audience of the people.

* 1.93All you that have stoln the Millers Eeles, Laudate Dominum de Coelis; And all they have consented thereto, Benedicamus Domino.

Lo (saith he) there is sauce for your Eeles my Masters.

Another Inchantment.

CErtain Priests use the hundred and eighth Psalm as an Inchantment or Charm, or at leastwise saying, that against whomsoever they pronounce it, they cannot live one whole year at the uttermost.

CHAP. XVIII.

A Charm or Experiment to find out a Witch.

IN die dominico sotularia juvenum axungia seu pinguedine porei, ut moris est, pro restauratione fieri perangunt: and when she is once come into the Church, the Witch can never get out, until the searchers for her give her express leave to depart.

But now it is necessary to shew you how to prevent and cure all mischiefs wrought by these Charms and Witchcrafts, according to the opinion of M, Mal. and others.* 1.94 One principal way is to nail a Horse-shoe at the inside of the out∣most threshold of your House, and so you shall be sure no Witch shall have power to enter thereinto. And if you mark it, you shall find that rule observed in many Countrey-houses. Otherwise: Item the triumphant title to be writ∣ten. crosswise, in every corner of the house, thus: Jesus ✚ Nazarenus ✚ Rex ✚ Judaeorum ✚ Memorandum, you may joyn herewithal, the Name of the Vir∣gin

Mary, or of the four Evangelists, or Verbum caro factum est. Otherwise: Item in some Countries they nail a Wolfs head on the door. Otherwise: Item they hang Scilla, (which is either a Root, or rather in this place garlick) in the roof of the House, for to keep away Witches and Spirits: and so they do Alicium also. Otherwise: Item Perfume made of the gall of a black Dog, and his blood besmeared on the posts and walls of the House, driveth out of the doors both Devils and Witches. Otherwise: The House where Herba betonica is sown, is free from all mischiefs: Otherwise: It is not unknown that the Romish Church allowed and used the smoak of Sulphur, to drive Spirits out of their houses; as they did Frankincense and Water hallowed. Otherwise: Apuleius faith, that Mercury gave to Ulysses, when he came neer to the Inchantress Circe, an herb called Verbascum, which in English is called Mullein, or Tapsus barbatus, or Longwoort; and that preserved him from the Inchantments. Otherwise: Item Pliny and Homer both do say, that the Herb called Moly is an excellent herb against Inchantments, and say all, that thereby Ulysses escaped Circes her Sorceries and Inchantments. Otherwise also diverse wayes they went to work in this case, and some used this Defensive, some that Preservative against In∣cantations.

And herein you shall see, not only how the Religion of Papists and Infidels agree; but also how their Ceremonies and their Opinions are all one concern∣ing Witches and Spirits.

For thus writeth Ovid touching that matter.

Térque senem flammâ ter aquâ, ter sulphuro lustrat:* 1.95

Englished by Abraham Fleming:

She purifies with fire thrice Old hoary-headed Aeson, With water thrice, and sulphur thrice, As she thought meet in reason.

Again the same Ovid cometh in as before:

Advenient, quae lustret anus, lectumque locumque, Deferat & tremula sulphur & ova manu.

Englished by Abraham Fleming:

Let some old Women hither come, And purge both bed and place, And bring in trembling hand new eggs And sulphur in like case.

And Virgil also harpeth upon the like string:

—baccare frontem* 1.96 Cingite, ne vati noceat mala lingua futuro:

Englished by Abraham Fleming:

Of berry-bearing baccar bowze Awreath or Garland knit, And round about his head and browze See decently it sit; That of an ill talking tongue Our future Poet be not stung.

Furthermore, was it not in times of Tempests, the Papists use, or superstiti∣on to ring their Bells against Devils; trusting rather to the conging of their Bells, than to their own cry unto God with Fasting and Prayer, assigned by him in all adversities and dangers: according to the order of the Thracian Priests, which would roar and cry, with all the noise they could make, in those tem∣pests.* 1.97 Olaus Gothus saith, that his Countrymen would shoot in the Air, to as∣sist their Gods, whom they thought to be then together by the ears with others, and had consecrated Arrows, called Sagittae Joviales, even as our Papists had. Also in stead of Bells, they had great Hammers, called Mallei Joviales, to make a noise in time of thunder. In some Countries they run out of the doors in time of Tempest, blessing themselves with a Cheese, whereupon there was a Cross made with a Ropes end upon Ascension day. Also three Hailstones to be thrown into the fire in a Tempest, and thereupon to be said three Pater Nosters, and three Aves, S. Johns Gospel, and In fine fugiat Tempestas, is a pre∣sent Remedy. Item, to hang an egg laid on Ascension day in the roof of the House, preserveth the same from all hurts. * 1.98 Item, I conjure you hail and wind by the five wounds of Christ, by the three nails which pierced his hands and his feet, and by the four Evangelists, Matthew, Mark, Luke and John, that thou come down dissolved into water. Item, it hath been an usual matter, to carry out in tempests the Sacraments and Reliques, &c. Item, against storms, and many dumb Creatures, the Popish Church useth Excommunication as a principal Charm. And now to be delivered from Witches themselves, they hang in their Entries an herb called Pentaphyllon, Cinquefoil, also an Olive∣branch, also Frankincense, Myrrh, Valerian, Verven, Palm, Antirchmon, &c. also Haythorn, otherwise White-thorn gathered on Mayday: also the smoak of a Lappoints feathers driveth Spirits away. There be innumerable Popish Exorcisms and Conjurations for Herbs and other things, to be thereby made wholesom both for the bodies and souls of Men and Beasts, and also con∣tagion of Weather.* 1.99 Memorandum, that at the gathering of these Magical herbs, the Credo is necessary to be said, as Vairus affirmeth; and also the Pater noster, for that is not superstitious. Also Sprenger saith, that to throw up a black Chicken in the Air, will make all tempests to cease: so it be done with the hand of a Witch. If a soul wander in the likeness of a man or woman by night, molesting men, with bewailing their torments in Purgatory, by reason of Tithes forgotten, &c. and neither Masses nor Conjurations can help; the Ex∣orcist in his Ceremonial Apparel must go to the Tomb of that body, and spurn thereat with his foot, saying, Vade ad Gehennam, Get thee packing to Hell: and by and by the soul goeth thither, and there remaineth for ever. Other∣wise, if there be no Masses of purpose for this matter, to unbewitch the be∣witched. Otherwise, You must spet in the Piss-pot, where you have made wa∣ter. Otherwise, Spet into the shoe of your right foot, before you put it on: and that Vairus saith is good and wholsom to do, before you go into any dan∣gerous place. Otherwise, that neither Hunters nor their Dogs may be bewitch∣ed, they cleave an oaken branch, and both they and their Dogs pass over it. Otherwise,* 1.100 S. Augustine saith, that to pacifie the God Liber, whereby Women might have fruit of the seeds they sow, and that their Gardens and Fields should not be bewitched, some chief grave Matron used to put a Crown upon his genital Member, and that must be publiquely done.

To spoil a Thief, a Witch, or any other Enemy, and to be delivered from the evil.

UPon the Sabbath day before Sun-rising, cut a Hazel-wand, saying, I cut thee O bough of this Summers growth, in the name of him whom I mean to beat or maim. Then cover the Table, and say ✚ In nomine Patris ✚ & Filii ✚ & Spiritus sancti ✚ ter. And striking thereon, say as followeth (english he that can) Drech, myroch, esenaroth ✚ betu ✚ baroch ✚ ass ✚ maaroth ✚: and then say, Holy Trinity punish him that hath wrought this mischeif, and take it away by

thy great justice; Eson ✚ elion ✚ emaris, ales, age; and strike the carpet with your wand.

A notable Charm or Medicine to pull out an Arrow-head, or any such thing that stick∣eth in the flesh or bones, and cannot otherwise be had out.

SAy three several times kneeling, Oremus, praeceptis salutaribus moniti, Pater noster, Ave Maria. Then make a Cross, saying,* 1.101 The Hebrew Knight strake our Lord Jesu Christ, and I beseech thee, O Lord Jesu Christ ✚ by the same iron, spear, blood, and water, to pull out this iron: In nomine Patris ✚ &. Fi∣lii ✚ & Spiritus sancti ✚.

Charms against a quotidian Ague.

CUt an Apple in three pieces, and write upon the one, The Father is un∣created: upon the other, The Father is incomprehensible: upon the third, The Father is eternal: Otherwise, Write upon a Mass-cake cut in three pieces, O Ague to be worshipped: on the second, O sickness to be ascribed to health and joyes; on the third, Pax ✚ max ✚ fax ✚ and let it be eaten fasting. O∣therwise, Paint upon three like pieces of a Mass-cake, Pater pax ✚ Adonai ✚ Filius vita ✚ Sabbaoth ✚ Spiritus sanctus ✚ Tetragrammaton ✚ and eat it, as is aforesaid.

For all manner of Agues intermittent.

JOyn two little sticks together in the midst, being of one length,* 1.102 and hang it about your neck in the form of a Cross. Otherwise, For this Disease, the Turks put within their Doublet a ball of wood, with another piece of wood, and strike the same, speaking many frivolous words. Otherwise, Certain Monks hanged scrolls about the necks of such as were sick, willing them to say certain Prayers at each fit, and at the third fit to hope well; and made them be∣lieve that thereby they should receive cure.

Periapts, Characters, &c. for Agues, and to cure all Diseases, and to deliver from all evil.

THe first Chapter of St. Johns Gospel in small letters consecrated at a Mass,* 1.103 and hanged about ones neck, is an incomparable Amulet or Tablet, which delivereth from all Witchcrafts and devilish Practices. But me thinks, if one should hang a whole Testament, or rather a Bible, he might beguile the Devil terribly. For indeed so would have S. Bernard have done, whom the Devil told, that he could shew him seven verses in the Psalter, which being daily re∣peated, would of themselves bring any man to Heaven, and preserve him from hell. But when St. Bernard desired the Devil to tell him which they were, he refused, saying, he might then think him a fool so to prejudice himself.* 1.104 Well (quoth St. Bernard) I will do well enough for that, for I will daily say over the whole Psalter. The Devil hearing him say so, told him which were the verses, lest in reading over the whole Psalter daily, he should merit too much for others. But if the hanging of St. Johns Gospel about the neck be so bene∣ficial, how if one should eat up the same?

More Charms for Agues.

TAke the Party by the hand, and say, Aeque facilis sit tibi haec febris, atque Mariae Virgini Christi partus. Otherwise, Wash with the Party, and privily say this Psalm, Exaltabo te Deus meus, rex, &c. Otherwise, Wear about your neck a piece of a nail taken from a Cross, and wrapped in wool. Otherwise

drink wine, wherein a Sword hath been drowned that hath cut off ones head. Otherwise, take three consecrated Mass-cakes, and write upon the first, Qualis est Pater, talis est vita: on the second, Qualis est Filius, talis est sanctus; on the third, Qualis est Spiritus,* 1.105 tale est remedium. Then give them to the sick man, enjoyning him to eat none other thing that day wherein he eateth any of them, nor yet drink; and let him say fifteen Pater nosters, and as many Aves, in the honour and praise of the Trinity. Otherwise, Lead the sick man on a Friday before Sun-rising towards the East, and let him hold up his hands towards the Sun, and say, This is the day wherein the Lord God came to the Cross. But as the Cross shall never more come to him; so let never the hot or cold fit of this Ague come any more unto this man, In nomine Patris ✚ & Fi ✚lii, & Spiritus ✚ sancti ✚. Then say seven and twenty Pater nosters, and as many Aves, and use this three days together. Otherwise,

* 1.106Fécana, cagéti, daphnes, gebáre, gedáco Gébali stant, sed non stant phebas, hecus, & hedas.

Every one of these words must be written upon a piece of bread, and be given in order one day after another to the sick body, and so must he be cured. This saith Nicholas Hemingius he chanced to read in the Schools in jest; so as one noting the words, practised the medicine in earnest; and was not only cured himself, but also cured many others thereby. And therefore he concludeth, that this is a kind of miraculous cure, wrought by the illusion of the Devil: whereas in truth, it will fall out most commonly, that a Tertian Ague will not hold any man longer than so, though no medicine be given, or any words spoken.* 1.107 Otherwise, This word, Abra cadabra written on a paper, with a certain Figure joyned therewith, and hanged about ones neck, helpeth the Ague. O∣therwise, let the urine of the sick body made early in the morning be softly. heated nine dayes together continually, until all be consumed into vapour. O∣therwise, A Cross made of two little twigs joyned together, wherewith when the Party is touched, he will be whole, specially if he hear it about his neck. Otherwise, Take a like quantity of water out of three Ponds of equal bigness, and taste thereof in a new earthen Vessel, and drink of it when the fit cometh.

* 1.108In the year of our Lord, 1568. the Spaniards and Italians received from the Pope, this Incantation following; whereby they were promised both Remission of Sins, and good success in their Wars in the Low-Countries. Which whether it be not as prophane and impious, as any Witches Charm, I report me to the in∣different Reader. ✚ Crucem pro nobis subiit ✚ & stans in illo sitiit ✚ Jesus sacratis manibus, clavis ferreis, pedibus perfossis, Jesus, Jesus, Jesus: Domine libera nos ab hoc malo, & ab hac peste: then three Pater nosters, and three Ave Maries, Also the same year their Ensigns were by the Authority aforesaid conjured with certain Ceremonies, and consecrated against their Enemies. And if you read the Histo∣ries of these Wars, you may see what victory they gained hereby. Item, they baptised their chief Standard, and gave it to name St. Margaret, who overthrew the Devil. And because you shall understand the mysterie hereof, I have the rather set it down elsewhere, being indeed worth the reading.

For a bloody Flux, or rather an Issue of blood.

TAke a cup of cold water, and let fall thereinto three drops of the same blood,* 1.109 and between each drop say a Pater noster, and an Ave, then drink to the Patient, and say, who shall help you? The Patient must answer St. Mary. Then say you, St. Mary stop the Issue of blood. Otherwise, Write upon the Patients forehead with the same blood, Consummatum est. Otherwise, say to the Patient, Sanguis mane in te, sicut fecit Christus in se; Sanguis mane in tua vena, sicut Christus in suapoena; Sanguis mane fixus, sicut Christus quando fuit crucifixus. Otherwise, as followeth.

In the blood of Adam death was taken ✚ In the blood of Christ it was all to shaken ✚ And by the same blood I do thee charge, That thou do run no longer at large.

Otherwise, Christ was born at Bethelem, and suffered at Jerusalem where his blood was troubled. I command thee by the Vertue of God, and through the help of all Saints, to stay even as Jordan did, when John baptised Christ Jesus; In nomine Patris ✚ & Flii ✚ & Spiritus sancti ✚. Otherwise, Put thy nameless sin∣ger in the Wound, and make therewith three Crosses upon the Wound, and say five Pater nosters, five Aves, and one Credo, in the honour of five Wounds. O∣therwise, Touch that part and say, De latere ejus exivit sanguis & aqua! Other∣wise, In Nomine Patris ✚ & Filii ✚ Spiritus sancti ✚ &c. Chimratchara, sarite, confirma, consona, Imohalite, Otherwise, Sepa ✚ sepagoga ✚ sta sanguis in Nomine Patris ✚ podendi ✚ & Filii ✚ podera ✚ & Spiritus sancti ✚ pandorica ✚ pax tecum, Amen.

Cures commenced and finished by Witchcraft.

THere was a jolly fellow that took upon him to be a notable Chirurgion, in the Dutchy of Mentz, 1567. to whom there resorted a Gentleman that had been vexed with Sickness, named Elibert, having a Kerchief on his head, according to the guise of sick folk. But the Chirurgion made him pull off his Kerchief, and willed him to drink with him freely. The sick man said he durst not; for he was forbidden by Physicians so to do. Tush (said this Cunning man) they know not your Disease, be ruled by me, and take in your drink lustily. For he thought that when he was well tippled, he might the more easily beguile him in his Bargain, and make his reward the greater, which he was io receive in part aforehand. When they had well drunk, he called the sick man aside, and told him the greatness and danger of his Disease, and how that it grew by means of Witchcraft, and that it would be universally spread in his House, and among all his Cattel, if it were not prevented: and impudently perswaded the sick man to receive cure of him. And after Bargain made,* 1.110 he demanded of the sick man, whether he had not at any home, whom he might assuredly trust? The sick man answered, that he had a Daughter and a Servant. The Cousener asked how old his Daughter was? The Patient said twenty. Well (said the Cousener) that is fit for our turn. Then he made the Mother and Father to kneel on their knees to their Daughter, And to desire her in all things to obey the Physitian, and that she would do in every thing as he commandest her; Otherwise her Father could not be restored to his health. In which respect her Parents humbly besought her on their knees so to do. Then he assigned her to bring him into his Lodging her Fathers hair, and her Mothers, and of all those which he kept in his House, as well of men and women, as also of his cattel. When she came therewith unto him, according to the match made, and her Parents Commandment, he led her down into a low Parlour, where having made a long speech, he opened a Book that lay on the boord, and layeth thereon two Knives across, with much circumstance of words.* 1.111 Then conjureth he, and maketh strange Characters, and at length he maketh a circle on the ground, wherein he causeth her to stick one of those conjured Knives; and after many more strange words, he maketh her stick the other Knife beside it. Then fell down the maid in a a swoon for feat; so as he was fain to frote her, and put a sop into her mouth, after the receipt whereof she was fore troubled and ama∣zed. Then he made her breasts to be uncovered, so as when they were bare, he dallied with with them, diversly and long together. Then he made her lie right upward, all uncovered, and bare below her paps. Wherein the Maid being loth to obey him, resisted, and in shame forbad that villany. Then said the Knave; Your Fathers destruction is at hand; for except you will be ruled, he and all

his Family shall sustain greater grief and inconvenience, then is yet happened unto him: And no Remedy, except you will seek his utter overthrow, I must have carnal Copulation with you: and therewithal fell into her bosom, and over∣threw her and her Virginity.* 1.112 So did he the second day, and attempted the like on the third day: But he failed then of his purpose, as the Wench confes∣sed afterwards. In the mean time he ministred so cruel Medicines to the sick man, that through the Torments thereof he feared present death, and was fain to keep his bed, whereas he walked about before very well and lustily. The Pa∣tient in his Torments calleth unto him for Remedy, who being slack and negli∣gent in that behalf, made room for the Daughter to accompany her Father, who asked her what she thought of the Cure, and what hope she had of his Re∣covery? Who with tears remained silent, as being oppressed with grief; till at the last in abundance of sorrow she uttered the whole matter to her Father. This doth Johannes Wierus report, saying, that it came unto him by the lamen∣table relation of the Father himself. And this is here at this time for none other purpose rehearsed, but that men may hereby learn to take heed of such consening Merchants, and know what they be that take upon them to be cun∣ning in Witchcraft, lest they be bewitched; As Master Elibert and his Daughter were.

Another Witchcraft or Knavery practised by the same Chirurgion.

* 1.113THis Chirurgion ministred to a Nobleman, that lay sick of an Ague, offering unto him three pieces of a Root to be eaten at three morsels, saying to the first, I would Christ had not been born; unto the second, I would he had not suffered; unto the third, I would he had not risen ag•••••• And then putting them about the sick mans neck, said, Be of good chear; And if he lost them, whosoever took them up, should therewithall take away his Ague. Otherwise, Jesus Christ which was born, driver thee from this infirmity ✚ Jesus Christ which died ✚ deliver thee from this infirmity ✚ Jesus Christ which rose again ✚ deliver thee from this infirmity. Then daily must be said five Pater nosters and five Aves.

Another Experiment for one bewitched.

* 1.114ANother such cousening Physician perswaded one which had a Timpany that it was one old Viper, and two young maintained in his belly by Witch∣craft. But being watched, so as he could not convey Vipers into his ordure or excrements, after his purgations, at length he told the party, that he should suffer the pains of Childbirth, if it were not prevented; and therefore he must put his hand into his Breech, and take out those worms there. But the Mother of the sick party, having warning hereof, said she could do that her self. So the Cousener was prevented, and the Party died only of a Timpany, and the Knave ran out of the Countrey.

Otherwise.

* 1.115MOnsieur Bodin telleth of a Witch, who undertaking to cure a Woman be∣witched, caused a Mass to be sung at Midnight in our Ladies Chappel. And when she had overlain the sick party, and breathed certain words upon her,* 1.116 she was healed. Wherein Bodin saith, she followed the example of Elisha the Prophet, who raised the Shunamits Son. And this Story must needs be true; for Goodman Hardivin Blesensis his Host at the Sign of the Lion told him the Story.

A Knack to know whether you be Bewitched or no, &c.

IT is also expedient to learn how to know whether a sick man be bewitched or no; this is the practice thereof.* 1.117 You must hold molten Lead over the sick body, and pour it into a Poringer full of water; and then if there appear upon the Lead any Image, you may know the party is bewitched.

CHAP. XIX.

That one Witchcraft may lawfully meet with another.

SCotus, Hostiensis, Gofridus, and all the old Canonists agree, that it is lawful to take away Witchcraft by Witchcraft, Et vana vanis contundere.* 1.118 And Scotus saith, It were folly to forbear to encounter Witchcraft by Witch∣craft, for (saith he) there can be none inconvenience therein, because the over∣thrower of Witchcraft assenteth not to the works of the Devil. And therefore he saith further, that it is meritorious so to extinguish and overthrow the Devils works. As though he should say, It maketh no matter, though S. Paul say, Non fa∣cies malum ut inde veniat bonum, Thou shalt not do evil, that good may come there∣of. Lombertus saith,* 1.119 that Witchcraft may be taken away by that means whereby it was brought. But Gofridus inveyeth sore against the oppugners thereof. Pope Nicholas the fifth gave indulgence and leave to Bishop Miraties (who was so be∣witched in his privities, that he could not use the gift of Venery) to seek reme∣dy at Witches hands. And this was the clause of his dispensation, Ut ex duolus malis fugiatur majus, that of two evils, the greater should be avoided. And so a Witch, by taking his doublet cured him, and killed the other Witch; as the sto∣ry saith, which is to be seen in M. Mal. and divers other Writers.

CHAP. XX.

Who are Priviledged from Witches; what bodies are aptest to be bewitched, or to be Witches; why women are rather Witches than men, and what they are.

NOw if you will know who and what persons are priviledged from Witches, you must understand,* 1.120 that they be even such as cannot be bewitched. In the number of whom first be the Inquisitors, and such as exercise publick justice upon them. Howbeit, * 1.121 a Justice in Essex, whom for divers respects I have left unnamed, not long since thought he was bewitched, in the very instant whiles he examined the Witch, so as his leg was broken thereby, &c. which either was false, or else this rule untrue, or both rather injurious unto Gods Providence. Secondly, such as observe duly the Rites and Ceremo∣nies of the holy Church, and worship them with reverence, through the sprink∣ling of holy Water, and receiving consecrated Salt, by the lawful use of Candles hallowed on Candlemas-day, and green leaves consecrated on Palm-sunday (which things they say the Church useth for the qualifying of the Devils power) are pre∣served from Witchcraft. Thirdly, some are preserved by their good Angels, which attend and wait upon them.

But I may not omit here the reasons which they bring to prove what bo∣dies. are the more apt and effectual to execute the art of fascination. And that is first they say, the force of celestial bodies, which indifferently communicated their vertues unto Men, Beasts, Trees, Stones, &c. But this gift and natural influence of fascination may be increased in man,* 1.122 according to his af∣fections and perturbations, as through anger, fear, love, hate, &c. For by hate (saith Varius) entereth a fiery inflammation into the eye of man, which being

violently sent out by beams and streams, &c. infect and bewitch those bodies against whom they are opposed. And therefore he saith (in the favour of wo∣men) that is the cause that women are oftner found to be Witches than men. For (saith he) they have an unbridled force of fury and concupiscence naturally, that by no means it is possible for them to temper or moderate the same. So as upon every trifling occasion, they (like brute beast) fix their furious eyes upon the party whom they bewitch.* 1.123 Hereby it cometh to pass, that whereas women ha∣ving a marvellous sickle nature, what grief soever happeneth unto them, imme∣diately all peaceableness of mind departeth; and they are so troubled with evill humours, that outgo their venemous exhalation, ingendered through their ill-favoured dyet; and increased by means of their pernicious excrements which they expel. Women are also (saith he) monethly filled full of superfluous hu∣mors, and with them the melancholike blood boileth; whereof spring vapours, and are carried up, and conveyed through the nostrils and mouth, &c. to the bewitching of whatsoever it meeteth: For they belch up a certain breath, wherewith they bewitch whomsoever they list.* 1.124 And of all other women, lean, hollow-eyed, old, beetle-browed women (saith he) are the most infectious. Marry he saith, that hot, subtil, and thin bodies are most subject to be bewitch∣ed, if they be moist, and all they generally, whose veins, pipes, and passages of their bodies are open. And finally he saith, that all beautiful things whatso∣ever, are soon subject to be bewitched; as namely goodly young men, fair wo∣men, such as are naturally born to be rich, goodly Beasts, fair Horses, rank Corn, beautiful Trees, &c. Yea a friend of his told him, that he saw one with his eye break a precious stone in pieces. And all this he telleth as soberly, as though it were true. And if it were true, honest women may be Witches, in despight of all Inquisitors: neither can any avoid being a Witch, except she lock her∣self up in a chamber.

CHAP. XXI.

What Miracles Witchmongers report to have been done by Witches words, &c. Contra∣dictions of Witchmongers among themselves; how Beasts are cured hereby; of be∣witched Butter; a Charm against Witches, and a counter-Charm, the effect of Charms and words proved by L. Varius to be wonderful.

IF I should go about to recite all Charms, I should take an infinite work in hand: For the Witching Writers hold opinion, that any thing almost may be thereby brought to pass; and that whether the words of the Charm be understandable or not, it skilleth not: so the Charmer have a steddy intention to bring his desire about. And then what is it that cannot be done by words? For L. Varius saith,* 1.125 that old women have infeebled and killed Children with words, and have made women with child miscarry; they have made men pine a∣way to death; they have killed Horses, deprived Sheep of their Milk; * 1.126 trans∣formed Men into Beasts, flown in the air, tamed and stayed wild Beasts, driven all noisome Cattel and Vermine from Corn, Vines and Herbs, stayed Serpents, &c. and all with words. Insomuch as he saith, that with certain words spoken in a Bulls ear by a Witch, the Bull hath fallen down to the ground as dead. Yea some by vertue of words have gone upon a sharp sword, and walked upon hot glowing coals, without hurt; with words (saith he) very heavy weights and burthens have been lifted up; and with words wild Horses and wild Bulls have been tamed, and also mad Dogs; with words they have killed Worms and other Vermin, and stayed all manner of Bleeding and Fluxes: with words all the diseases in mans body are healed, and wounds cured; Arrows are with wonderful strangeness and cunning plucked out of mens bones. Yea (saith he) there be many that can heal all bitings of Dogs, or stingings of Ser∣pents, or any other poyson: and all with nothing but words spoken. And that

which is most strange, he saith, that they can remedy any stranger, and him that is absent, with that very Sword wherewith they are wounded. Yea and that which is beyond all admiration, if they stroke the Sword upwards with their fingers, the party shall feel no pain: whereas if they draw their finger down∣wards thereupon, the party wounded shall feel intolerable pain, with a num∣ber of other cures, done altogether by the vertue and force of words uttered and spoken.

Where, by the way, I may not omit this special note given by M. Mal. to wit,* 1.127 that holy Water may not be sprinkled upon bewitched Beasts, but must be pour∣ed into their mouths. And yet he and also Nider say, that it is lawful to bless and sanctifie beasts as well as men; both by Charms written, and also by holy words spoken: For (saith Nider) if your Cow be bewitched, three Crosses, three Pater-nosters, and three Aves will certainly cure her; and likewise all other Ceremonies Ecclesiastical. And this is a sure Maxime, that they which are deli∣vered from Witchcraft by shrift, are ever after in the night much molested (I believe by their ghostly Fathers.) Also they lose their Money out of their Pur∣ses and Caskets, as M. Mal. saith he knoweth by experience.* 1.128 Also one general Rule is given by M. Mal. to all Butter-wives, and dairy Maids, that they nei∣ther give nor lend any Butter, Milk, or Cheese, to any Witches, which always use to beg thereof, when they mean to work mischief to their Kine or white∣meats. Whereas indeed there are in Milk three substances commixed; to wit, Butter, Cheese and Whey; if the same be kept too long, or in an evil place, or be sluttishly used, so as it be stale and sower, which happeneth sometimes in the Winter, but oftner in the Summer; when it is over the fire, the Cheese and Butter runneth together, and congealeth, so as it will rope like Birdlime, that you may wind it about a stick, and in short space it will be so dry, as you may beat it to powder. Which alteration being strange, is wondered at and im∣puted to Witches. And herehence sometimes proceedeth the cause why Butter cometh not, which when the countrey people see that it cometh not, then get they out of the suspected Witches house a little But∣ter, whereof must be made three Balls, in the Name of the holy Trinity; and so if they be put into the Chern, the Butter will presently come, and the Witch∣craft will cease; Sic ars deluditur arte. But if you put a little Sugar or Sope into the Chern, among the Cream, the Butter will never come, which is plain Witchcraft, if it be closely, cleanly, and privily handled. There be twenty se∣veral ways to make your Butter come, which for brevity I omit; as to bind your Chern with a Rope, to thrust thereinto a red hot Spit, &c. but your best remedy and surest way is, to look well to your Dairy-maid or Wife, that she nei∣ther eat up the Cream, nor sell away your Butter.

A Charm to find her that bewitched your Kine.

PUt a pair of Breeches upon the Cows head, and beat her out of the pasture with a good Cudgel upon a fryday, and she will run right to the Witches door, and strike thereat with her horns.

Another, for all that have bewitched any kind of Cattel.

WHen any of your Cattel are killed with Witchcraft,* 1.129 haste you to the place where the carcase lieth, and trail the bowels of the beast unto your house, and draw them not in at the door, but under the threshold of the house into the Kitchin; and there make a fire, and set over the same a grediron, and thereupon lay the inwards or the bowels, and as they wax hot, so shall the Witches entrails be molested with extreme heat and pain. But then must you make fast your doors, left the Witch come and fetch away a cole of your fire: for then ceaseth her torments. And we have known saith M. Mal. when the Witch could not come in, that the whole house hath been so darkned, and the air round about

the lame so troubled, with such horrible noise and Earth-quakes, that except the door had been opened, we had thought the house would have fallen on our heads. Thomas Aquinas, a principal treater herein, alloweth Conjurations a∣gainst the changlings, and in divers other cases: whereof I will say more in the word Jidoni.

A special Charm to preserve all Cattel from Witchcraft.

* 1.130AT Easter you must take certain drops that lie uppermost of the holy Pas∣chal Candle, and make a little Wax-candle thereof: and upon some Sun∣day morning rathe, light it, and hold it, so as it may drop upon and between the horns and ears of the Beast, saying, In Nomine Patris, & Filii, & duplex ss. and burn the Beast a little between the horns on the ears with the same Wax, and that which is left thereof, stick it in cross-wise about the stable or stall, or upon the threshold, or over the door, where the Cattel use to go in and out, and for all that year your Cattel shall never be bewitched. Otherwise, Jacobus de Chusa Car∣thusiannus sheweth how bread, water and salt is conjured, and saith, that if either man or beast receive holy bread, and holy water nine days together, with three Pater-nosters, and three Aves, in the honour of the Trinity, and of S. Hubert, it preserveth that man or beast from all diseases, and defendeth them against all as∣saults of Witchcraft, of Satan, or of a mad Dog, &c.

Lo this is their stuffe, maintained to be at the least effectual, if not wholesom, by all Papists and Witchmongers, and specially of the last and proudest writers. But to prove these things to be effectual, God knoweth their seasons are base and absurd. For they write so, as they take the matter in question as granted, and by that means go away therewith.* 1.131 For L. Vairus saith in the beginning of his Book, that there is no doubt of this supernatural matter, because a number of Writers agree herein, and a number of stories confirm it, and many Poets han∣dle the same argument, and in the twelve Tables there is a law against it, and be∣cause the consent of the common people is fully with it, and because immode∣rate praise is to be approved a kind of Witchcraft, and because old women have such Charms and superstitious means as preserve themselves from it, and because they are mocked that take away the credit of such miracles, and because Solo∣mon saith, Fascinatio malignitatis obscurat bona, and because the Apostle saith, O insensati Galatae,* 1.132 quis vos fascinavit? And because it is written, Qui timent te, videbunt me. And finally he saith, lest you should seem to distrust and detract any thing from the credit of so many grave men, from Histories, and common opinion of all men, he meaneth in no wise to prove that there is miraculous working by Witchcraft and fascination; and proceedeth so, according to his promise.

CHAP. XXII.

Lawful Charms, or rather medicinable Cures for diseased Cattel. The charm of Charms, and the power thereof.

* 1.133BUt if you desire to learn true and lawful Charms, to cure diseased Cattel, even such as seeme to have extraordinary sickness, or to be bewitched, or (as they say) strangely taken; look in B. Googe his third Book treat∣ing of Cattel, and happily you shall find some good medicine or cure for them: or if you list to see more antient stuffe, read Vegetius his four Books thereupon: or, if you be unlearned, seek some cunning Bullock-leech. If all this will not serve, then set Jobs Patience before your eyes. And never think that a poor old woman can alter supernaturally the notable course which God hath ap∣pointed among his creatures. If it had heen Gods pleasure to have permitted such a course, he would no doubt have both given notice in his word, that he had

given such power unto them, and also would have taught remedies to have pre∣vented them.

Furthermore, if you will know assured means, and infallible Charms, yield∣ing indeed undoubted remedies, and preventing all manner of Witchcrafts, and also the assaults of wicked Spirits; then despise first all cosening knavery of Priests, Witches, and coseners; and with true faith read the sixt chapter of St. Paul to the Ephesians, and follow his counsel, which is ministred un∣to you in the words following, deserving worthily to be called, by the name ensuing.

The Charm of Charms.

FInally my Brethren, be strong the Lord, and in the power of his might.* 1.134 Put on the whole armour of God, that you may stand against the assaults of the Devil: For we wrestle not against flesh and blood, but against Principalities and Powers, and against worldly Governours the Princes of the darkness of this world, against spiritual wickednesses, which are in the high places. For this cause take unto you the whole armour of God, that you may be able to resist in the evil day; and having finished all things, stand fast. Stand therefore, having your loins girded about with verity, and having on the brestplate of righteousness, &c. as followeth in that Chapter, verses 15, 16, 17, 18. 1 Thess. 5. 1 Pet. 5. Vers. 8. Ephes. 1. and else-where in the holy Scri∣pture.

Otherwise.

IF you be unlearned, and want the comfort of friends, repair to some learn∣ed, godly, and discreet Preacher. If otherwise need require, go to a learned Physitian, who by learning and experience knoweth and can discern the difference, signs, and causes of such diseases, as faithless men and unskilful Phy∣sitians impute to Witchcraft.

CHAP. XXIII.

A Confutation of the force and vertue falsely ascribed to Charms and Amulets, by the Authorities of ancient Writers, both Divines and Physitians.

MY meaning is not, that these words, in the bare letter, can do any thing towards your ease or comfort in this behalf; or that it were wholesome for your body or soul to wear them about your neck: for then would I wish you to wear the whole Bible, which must needs be more effectual than any one parcel thereof. But I find not that the Apo∣stles or any of them in the Primitive Church, either carryed St. John's Go∣spel, or any Agnus Die about them, to the end they might be preserved from bugs; neither that they looked into the four corners of the house, or else on the roof, or under the threshold, to find matter of Witchcraft, and so to burn it, to be freed from the same,* 1.135 according to the Popish rules. Neither did they by such and such Verses or Prayers made unto Saints, at such or such hours, seek to obtain grace: neither spake they of any old Women that used such Trades. Neither did Christ at any time use or command holy Water, or Crosses, &c. to be used as terrours against the Devil, who was not affraid to assault himself, when he was on Earth. And therefore a very vain thing it is to think that he feareth these trifles, or any external matter. Let us then cast away these prophane and old Wives Fables. For (as Origen saith) Incatationes sunt Demonum irrisiones, idololatriae

fex,* 1.136 animarum infatuatio, &c. Incantations are the Devils sport, the dregs of I∣dolatry, the besotting of souls, &c.

Chrysostome saith, there be some that carry about their necks a piece of a Gospel. But * 1.137 is it not daily read (saith he) and heard of all men? But if they be never the better for it, being put into their ears, hour shall they be saved, by carrying it about their necks? And further he saith; Where is the vertue of the Gospel? In the figure of the letter, or in the understanding of the sense? If in the figure, thou dost well to wear it about thy neck; but if in the understanding,* 1.138 then thou shouldst lay it up in thine heart. Augustine saith, Let the faithful Ministers admonish and tell their people, that these Ma∣gical, Arts and Incantations do bring no remedy to the Infirmities either of Men or Cattel, &c.

The Heathen Philosophers shall at the last day confound the infidelity and barbarous foolishness of our Christian or rather Antichristian or prophane Witchmongers. For as Aristrtle saith, that Incantamenta sunt muliercularum figmenta: Inchantments are womens figments. So doth Socrates (who was said to be cunning herein) affirm, that Incantationes sunt verba animas deci∣pientia humanas, Incantations are words deceiving humane souls. Others say, Inscitia pallium sunt carmina, maleficium, & Incantatio. The cloak of Ignorance are Charms,* 1.139 Witchery, and Incantation. Galen also saith, that such as impute the Falling-evil, and such like diseases to divine matter, and not rather to natural causes,* 1.140 are Witches, Conjurers, &c. Hippocrates calleth them arrogant; and in another place affirming, that in his time there were many deceivers and coseners, that would undertake to cure the Falling-evil, &c. by the power and help of Devils, by burying some Lots or Inchantments in the ground, or casting them into the Sea, concludeth thus in their credit, that they are all Knaves and Coseners, for God is our only de∣fender and deliverer. O notable sentence of a Heathen Philosopher!

Notes

• * 1.1

  Psal. 58.4.5.
• * 1.2

  Virgil. in Da∣mone.
• * 1.3

  Prov. 18. 2 Chron. 30. Psal. 10. Psal. 51. Psal. 139. Jer. 32. Isa 6. Isa. 50. Exod. 7, 8, 9 Proverbs. 16.
• * 1.4

  Acts 5.
• * 1.5

  Jonas 1.
• * 1.6

  1 Tim. 4.5. Words of san∣ctification, and wherein they consist.
• * 1.7

  An Ample de∣scription of women com∣monly called Witches.
• * 1.8

  A common and universal error.
• * 1.9

  I. Bodinus. Danaeus. Hyperius. Hemingius. Bar. Spineus. Mal. Malef.
• * 1.10

  A notable pur∣gation of C. F. C. convented for a Witch.
• * 1.11

  Mal. Malef. par. 2. quaest. 1. c. 5.
• * 1.12

  Punishment of impossibilities.
• * 1.13

  A wise Law of Pope Innocent & Julius, were it not that they wanted wit when they made it.
• * 1.14

  Virg. Eclgg. 8.
• * 1.15

  Virg. Eclog. 8.
• * 1.16

  Ovid. fast. 6.
• * 1.17

  Virg. Aene. 4.
• * 1.18

  Ovid. Meta∣morph. 7.
• * 1.19

  Ovid. de Me∣dea.
• * 1.20

  Ovid de Me∣dea, Epistola 4.
• * 1.21

  3. Amo. Eclo. 6.
• * 1.22

  Horac. epod. 4.
• * 1.23

  Tibul de falsci∣natricae, lib. 1. cleg. 2.
• * 1.24

  Lucan. lib. de bello. civili. 6.
• * 1.25

  Idem. ibid.
• * 1.26

  Idem. ibid.
• * 1.27

  Idem. ibid.
• * 1.28

  C. Manilius Astronom. sua lib. 1.
• * 1.29

  Ovid Meta∣morph. lib. 3. fab. 2. Ovid. Metamorph. l 14. fab. 5, 6.
• * 1.30

  The Authors transition to his purposed scope.
• * 1.31

  Beehive of the Romish Church, lib. 4. cap. 1. fol. 243.
• * 1.32

  The manner of making a Wastecoat of Proof.
• * 1.33

  The effects are too good to be true in such a patched piece of Popery.
• * 1.34

  This were a good preserva∣tive for a tra∣velling Papist.
• * 1.35

  If the party fail in the number, he may go whistle for a pardon.
• * 1.36

  Sancta crux aequiparatur satutifero Chri∣sto. O blasphe∣miam inenarra∣bilem.
• * 1.37

  Beehive of the Romish

  Church, lib. 4. cap. 3. fol. 251, 252.
• * 1.38

  In Ecclesia de∣dications.
• * 1.39

  In Rationali di∣vinorum Offici∣orum.
• * 1.40

  Pom. serm. 32.
• * 1.41

  L. Varius. lib. de fascin. 3. cap. 10.
• * 1.42

  Idem. ibid.
• * 1.43

  Idem. ibid.
• * 1.44

  Arg. Fer. lib. de medendi me∣thode. 2. cap. 11.
• * 1.45

  De Homerica medicatione.
• * 1.46

  This would be examined, to see if Galen be not slandered.
• * 1.47

  Four sorts of Homerical medicins, and which is the principal.
• * 1.48

  The force of fixed fansie opinion, or conceipt.
• * 1.49

  J. Bodinus lib. de daemon. 3. cap. 5.
• * 1.50

  That is, you shall not break or diminish a bone of him.
• * 1.51

  Though nei∣ther the Herb nor the Witch never came there.
• * 1.52

  Note the force of constant opinion, or fixed fancy.
• * 1.53

  Spell the word back∣ward, and you shall soon see this slovenly charm or ap∣phension.
• * 1.54

  Thievish charms.
• * 1.55

  This is called and counted the Paracelsian charm.

  Psal. 150. Luke 16. Psal. 64.
• * 1.56

  Memorandum that hearing of Mass be in no case omitted, quoth Nota.
• * 1.57

  Johannes An∣glicus ex Constantino, Gual∣tero, Bernardo, Giberto, &c.
• * 1.58

  Barnard. de bu∣stis in Rosar. serm. 15.
• * 1.59

  The Smiths will can them small thanks for this prayer.
• * 1.60

  O notable blasphemy!
• * 1.61

  Psal. 58.4, 5.
• * 1.62

  Virg. eclog. 8.
• * 1.63

  Ovid. Meta∣morph. 7.
• * 1.64

  Jer. 8.17.
• * 1.65

  Card. lib. 15. de var. rer. cap. 80.
• * 1.66

  An objection answered.
• * 1.67

  Dan. in dialog. cap. 3.
• * 1.68

  Virg. Geo. 4.
• * 1.69

  Feats his Dog, and Mahomets Pigeon.
• * 1.70

  A story de∣claring the great docility of an Ass.
• * 1.71

  J. Bod. lib. de daemon. 2. c. 6.
• * 1.72

  Mal. Malef. part. 2. qu. 2. c. 9. Johan. Bo∣dinus.
• * 1.73

  Exorcisms or Conjurations against Ser∣pents.
• * 1.74

  L Vair. lib. de fascinat. cap. 4.
• * 1.75

  Usurpers of Kindred with blessed Paul, and S. Katha∣rine.
• * 1.76

  J. Bodin. lib. de daem. 1. cap. 3.
• * 1.77

  L. Vairus lib. fascin 1. cap. 5. Oratio Tusca Vestalis.
• * 1.78

  Of the word (Bud) and the Greec Letters Π & Α.
• * 1.79

  The Practiser of these Charms must have skill in the Planetary Motions, or else he may go shoo the Goose
• * 1.80

  A proved Sto∣ry concerning the Premises.
• * 1.81

  This Charm seemeth to al∣lude to Christ crucified be∣tween the two Thieves.
• * 1.82

  Psalm 45. Luke 4.
• * 1.83

  John 19.
• * 1.84

  Psalm 45. Scripture pro∣perly applyed.
• * 1.85

  O most won∣derful vertue hidden in the letters of S. Helens holy Name!
• * 1.86

  Card. lib. 16. de var. rer. cap. 93.
• * 1.87

  For if the Cross be for∣gotten, all is not worth a Pudding.
• * 1.88

  These be meer toys to mock Apes, and have in them no commendable device.
• * 1.89

  This is not to do good to our Enemies, nor to pray for them that hurt and hate us; as Christ ex∣horteth.
• * 1.90

  Thus they make the holy Trinity to bear a part in their Exorcism, or else it is no bargain.
• * 1.91

  Mat. 25.
• * 1.92

  That is, In life we are in death, &c.
• * 1.93

  A curse for theft.
• * 1.94

  Preservatives from Witch∣craft according to M. Mal. L. Vairus, and others.
• * 1.95

  Ovid de Med.
• * 1.96

  Virg. in Buce∣licis.
• * 1.97

  Olaus Goth. lib. de gentib. sep∣tentrional. l. 3. cap. 8.
• * 1.98

  A Witches Conjuration to make hail cease and be dissolved.
• * 1.99

  L. Vair. lib. de facin. 2 c. 11. Mal. Malef. par. 2. quae. 1. cap. 15.

  Note that you read never of any spirit that walked by day, quoth Nota.
• * 1.100

  Aug. de civit Dei, lib. 7. c. 12.
• * 1.101

  The Hebrew Knight was canonized a Saint, to wit, S. Longinus.
• * 1.102

  A crossed ap∣pension with other appen∣sions.
• * 1.103

  For body and soul.
• * 1.104

  S. Bernard o∣vermatcheth the Devil for all his subtilty.
• * 1.105

  Pretious Re∣storatives.
• * 1.106

  This is too mystical to be englished, quoth Nota.
• * 1.107

  Fernelius.
• * 1.108

  Notable follies of the Spani∣ards and Ita∣lians.
• * 1.109

  He must an∣swer by none other, for she perhaps hath the curing thereof by Pa∣tent.
• * 1.110

  See J. Wier. cap. 11. conf. The Chirurgi∣on here most impudently setteth his Knavery a∣broach.
• * 1.111

  A pretended Conjuration.
• * 1.112

  Ad vada tot vadit urna quot ipsa ca∣pit.
• * 1.113

  Three morsels; the first char∣med with Christs Birth, the second with his Passi∣on, the third with his Re∣surrection.
• * 1.114

  A Cosening Physician, and a foolish Pati∣ent.
• * 1.115

  Joh. Bodin.
• * 1.116

  Kacozelia.
• * 1.117

  Mal. malef. p. 1. quaest 17.

  Barth Spin. in novo Mal. Ma∣lef.
• * 1.118

  Scotus in 4. distinct 34 de Impetio.
• * 1.119

  Dist. 4. Gofrid. in sum∣ma sua.
• * 1.120

  Mal. Malef. part. 2. quaest 1. cap. 1.
• * 1.121

  Whereof look more in a little Book set forth in print.
• * 1.122

  L. Vair. lib. de fascin. 1. c. 12.
• * 1.123

  Much like the Eye-biting Witches, of whom we have elsewhere spoken.
• * 1.124

  Who are most likely to be∣witch and to be bewitched.
• * 1.125

  L. Vair. lib. de fascin l. 1. c. 5.
• * 1.126

  According to Ovid's saying of Proteus and Medea; which he indeed al∣ledgeth there∣fore, Nunc a∣qua, nunc ales, modò bos, modo cervus abibat.
• * 1.127

  M. Mal par. 2. quaest. 2. cap. 7. Nider in prae∣ceptorio, prae∣cep. 1. c. 11. Ni∣der in fornica∣rio. Mal. malef. pag. 2. cap. 8.
• * 1.128

  A good device to starve up poor women. Mal. Malef. part. 2. quaest. 2. cap. 7.
• * 1.129

  A ridiculous Charm.
• * 1.130

  In any case ob∣serve the Fe∣stival time, or else you marre all.
• * 1.131

  L. Vair. lib. de fascin. 1. c. 1.
• * 1.132

  Sapi. 4. Gal. 3. Psal. 119.
• * 1.133

  Direct and lawful-means of curing Cat∣tel, &c.
• * 1.134

  A Charm of Charms taken out of the sixt chapter of St. Paul to the Ephesians.
• * 1.135

  Mal. malef. part. 2. quest. 2. cap. 6.
• * 1.136

  1 Tim. 4.7. Origen. lib. 3. in Job.

  J. Chrysost. in Matth.
• * 1.137

  Mark that here was no Latine Service.
• * 1.138

  Idem. Ibid. August. 26. quast. ultim.
• * 1.139

  Galen. in lib. de comitiali morbe.
• * 1.140

  Hippocrat. lib. de morbo sacro.