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A59200	The sixth book of Practical physick Of occult or hidden diseases; in nine parts Part I. Of diseases from occult qualities in general. Part. II. Of occult, malignant, and venemous diseases arising from the internal fault of the humors. Part III. Of occult diseases from water, air, and infections, and of infectious diseases. Part IV. Of the venereal pox. Part V. Of outward poysons in general Part VI. Of poysons from minerals and metals. Part. VII. Of poysons from plants. Part VIII. Of poysons that come from living creatures. Part IX. Of diseases by witchcraft, incantation, and charmes. By Daniel Sennertus, N Culpeper, and Abdiah Cole, Doctors of Physick	Sennert, Daniel, 1572-1637.; Culpeper, Nicholas, 1616-1654.; Cole, Abdiah, ca. 1610-ca. 1670.	1662 (1662)	Wing S2541A; ESTC R221050	55,611	126

the Elements for these mi●●ures do not change Nature nor exalt the essence for it is an undoubted truth that nothing acteth beyond the strength of its kind Therefore occult qualities flow from their forms which must be sought for Let us search into the differences of the substances in which these qualities are and then it will appear that all have not the same original for some are alive others not of those that live not some have had life as Rhubarb Wormwood Some have not as Stones Metals 1. Therfore occult qualities that come frō living creatures are in all the particular Individuums of every kind only as long as they live as force to stop a Ship is the Remora while alive not dead This quality is from the form of the fish living and so it is in the Torpedo 2. There are other occult qualities proper to some living but not to all of that kind as some hate cheese or wine or Cats present though not seen These qualities depend not upon the form but upon the peculiar disposition of the body 3. Occult qualities are in things without life depend upon their specifical form as the force of the Loadstone to draw i●●n or 〈◊〉 it in the air or to move towards the pole or the vertues of Jewels Metals and Minerals 4. There are occult qualities in natural things that have lived and do not as in Plants and Animals which are used in Physick as in Rhubarb to purge choler in the Elkes hoo● against the Epilepsie c. 5. There are occult qualities bred according to Nature in living things both plants and beasts as the venom of a Scorpion Adder Tarantula 6. They are in living Creatures against Nature as the venome of a mad Dog and of the Plague These are the divers subjects of occult qualities Chap. 4. Whether do occult Qualities belong to Health NOt only the elementary qualities concern mans health but the occult for whatsoever conduceth to the natural disposition of the parts of mans body belongs to the health of it For health is as a natural power to exercise natural actions depending upon the constitution of the parts according to Nature or a natural disposition of the parts of the body that hath power to exercise natural actions But to the constitution of the parts of mans body occult properties do belong and many actions are done by them Therefore occult qualities belong to the health of man Chap. 5. Whether are there other Diseases then Distemper in the similar Parts FErnelius only as I know said that similar parts had other diseases besides distemper for three reasons 1. In a similar part besides the distemper are found things that make up its constitution for there is matter and form which may be the subjects of a disease as temper for the whole substance is the perfection and integrity by which every thing subsists Therefore whatsoever destroys the matter and form are diseases of the whole substance some are manifest some are hid The manifest demolish the substance of the parts by manifest qualities The occult oppose the whole substance from occult causes But Fernels reasons onely prove that there are diseases from occult qualities and to be cured by the same As for the first kind the change and corruption of substance causeth not a disease but the destruction of the part but a corrupt thing neither suffers a disease nor health If the corruption is not perfect but beginning it is a disease of distemper or alteration If this destruction of substance come from an occult cause it belongs to diseases of occult qualities therefore it is not the corruption of the form The second reason of Fernel is from curing Medicines are given that work by occult qualities that is from the whole substance therefore there are diseases answerable to them for if there were no occult diseases remedies had been invented in vain which oppose the actions of them with their whole substance as vonemous diseases and the plague To this I answer a preternatural disposition from an occult quality is more properly to be called diseases of occult qualities then diseases of the whole substance or form for it is not affected immediately onely the noble qualities are affected which the form useth for to act by Fernels third Argument is from actions hurt for saith he all actions hurt are either from the disease of the part acting or from an external error but there are actions which are neither referred to diseases of distemper nor to external error It follows that there are others from whence these actions arise as in malignant and pestilent feavers in which there is often no distemper to be observed and yet strength is so dejected that they often kill Therefore every poyson of it self as it is poyson works by an occult force and puts an evil disposition into the body that cannot be cured but by Antidotes But it must not be called a disease of the whole substance but a disease of occult qualities Chap. 6. What Diseases are in similar Parts besides Distemper SOme Learned men having examined Fernels reasons mentioned for diseases of matter ●nd form have seen some falsities in him and therefore have rejected his truths also I shall give my opinion If any with Fernel wil cal them diseases of the whole substance or form that have a hidden cause because they destroy the substance and form of the part it cannot be allowed because they affect not the form immediately as I shewed But they shall say truly if they shall say that they change those noble qualities which the form useth besides the first qualities and bring in the contrary That there are such occult qualities and evil dispositions appears by what is said and they bring the same into our body and so alter it that after many years that malignant quality hath been observed to revive They say so of the English sweating disease that many which scaped it had a great palpitation of the heart two or three years after others all their lives The same you may see in other venemous diseases and the French pox For many have been seemingly cured and after twenty or thirty years have relapsed which shews a malignant disposition that remained Gal●n knew this Saying The least part of deadly poyson getting into the body changeth it all in a moment and alters it with a disease like it self Chap. 7. Of the Causes and Differences of occult Diseases in General OCcult diseases are preternatural dispositions stampt upon the body of man from occult qualities acting otherwaies then by the first qualities and are cured by remedies that act occultly These occult causes are divers and produce divers diseases as feavers with a cough not deadly but contagious so there is an occult venom in the French pox that kils not presently but tormenteth men long So the Lepers die not presently and there are malignant feavers with or without the p●●gue The causes of occult diseases are

sometimes without the body from the air corrupted by vapors and corrupts the humors which causeth occult diseases or when they stay with them that have an infection as the Scurvey Elephantiasis and venom of a mad Dog the Pox and the like by which contagion is carried to others Also poyson from Plants Minerals Animals taken in do the same Or conveighed by a bite or sting of a beast as of a Scorpion Tarantula Basilisk To these you may refer diseases by Witchcraft There is another difference taken from the parts in which the occult qualities lie by which a man is not presently killed because poyson doth not suddenly go to the heart but to some other part as Spanish flies go to the bladder Opium and evil malignant air to the brain making an Epilepsie the Sea-hare to the lungs and the French pox to the liver Some differences are from the manner and force of the action for-deletery poysons have forms which are the principles of acting but the instruments are the hidden vertues that flow from these forms which are unknown to us except only by the effect Also they act without the help of the first qualities and cure distinguished from them Chap. 8. Of the Signs of occult and venemous Diseases in General IF he have been with them that have a contagious disease or hath taken poyson or been bitten or stung by a venemous beast 2. If no Sympto● can be referred to the quality If they be gre●● and not usual in other diseases 3. If they ●e onely cured with Antidotes that work by an occult quality You may know if the cause of an occult disease be bred in or brought to the body by the die● before and by his conversing with such as had the like disease The Symptomes shew what part is chiefly affected If the heart he suddenly smitten the vital faculty is dejected the pulse is weak the heart beats the mind is troubled there is fainting If the brain be affected there is hurt of sense and motion presently watching and raving If the liver the colour all over is changed there are spots and pustles all over the urin is changed in colour and substance The stronger the malignant cause acteth the shorter is the disease Whatsoever gets quickly to the heart is dangerous Every occult disease is to be suspected and also malignant and venemous are worse then such as act by manifest qualities The greater the Symptoms the more the danger Chap. 9. Of the Cure of malignant venemous and occult Diseases in General YOu must preserve or cure Preservatives are excellent in contagions of which hereafter In diseases that come from humors gathered inwardly you must evacuate presently Poysons that come by chance can scarce be prevented except you do as Mithridates King of Ponius that used Mithridate often of which Cardanus If the malignant venom hath pressed the body take it presently away or abate its force if it be by a humor bred in the body use Purges or Sweats If poyson be drunk and still in the stomach vomit it up with Oyl or Fat If it be gotten from the stomach to the guts purge or give Clysters if it be in the liver sweat if it come by a little sting or touch draw it out presently that it pierce not in of which before Give Antidotes in all cases or proper or common if it be not known In sharp poysons taken it use fat Oyls but in such diseases look more to the occult then the manifest qualities If there be other diseases also as plethory cacochymy or obstruction give not Antidotes before those causes be removed and it must be done very quickly in great poysons For those causes nourish the hidden venom and oppose the strength of Antidotes This was the opinion of Eustach Rudius which I suspect for you must oppose what is worst and urgeth most therfore give things at first against poyson Against venemous diseases we give Antidotes simple or compound called Alexiteria Simple are Angelica roots Valerian Swallow-wort Contrayerva Tormentil Zedoary Burnet Scorz●●era white Dittany Masterwort Snakeweed Citron peels Ashen bark Carduus Rue Scordium Sorrel Galangal Pauls Bettony Compounds are Mithridate Treacle pouder of Saxon Diascordium Mathiolus his Antidote Amulets by Fernel and Palmar and the like THE SECOND PART Of Occult Malignant and venemous Diseases arising from the internal fault of the Humors Chap. 1. Of Malignity and Venom in general THAT is malignant that hath worse symptoms and is harder to be cured then ordinary Malignity is an adventitious quality to a disease that makes beyond its nature more difficult or dangerous It is from manifest or occult qualities as when an ulcer is in a part only distempered by a manifest quality it may be cacoethick or of an ill condition but that is only from manifest qualities On the contrary if a part be stung by a venemous beast or bitten there wil be an ulcer also but such as is from an occult quality here we shal speak only of malignity that flows from occult qualities Hence it is cleer that malignity differs from poyson for malignity comes after another disease but poyson by i●s pernicious force brings a hidden disease without another disease so the Plague poyson can kill without a feaver of it self and so wil Hemlock Napellus Poyson therefore is that which of its own force by an occult way doth vehemently and immediately afflict the body and endanger life but the doubt is whether it be a quality or a substance therefore distinguish it somtimes it is taken for the thing poysoned somtimes for the form of action and hurting our bodies privately If it be taken for the thing poysoned it is of a double nature some are bodies and act by a bodily contract and though they touch not all with their own body yet they send forth Atoms and small bodies that infect and move to fro in the air in the time of contagion Others act by intentional species that is spiritual qualities that kill as the poyson of the Torpedo that ben●●●s the hand of the Fisher through the Spear If poyson be taken for the venemosity it self it is an occult and dangerous quality The differences of malignant and venemous diseases are from the effects and causes for we are ignorant of their forms therefore we shall describe every poyson in its proper place by it● proper signs but here we shall propound the differences of occult diseases fetcht from their causes they are bred in or without the body from evil humors bred in the body are divers sorts of malignant feavers and pestilent feavers and the plague The causes without the body are divers both malignant and venemous 1. The air drawn in Inspiration sent out by transpiration 2. Bad water drunk 3. Contagion or Infection any way communicated to the body hurts secretly 4. Poysons taken have power to corrupt the body 5. The stingings and bitings of venemous creatures either piercing the body or

well called Venemous Of the first sort are the humors that cause an Epilepsie fear of water dancing madness Scurvey Colick and malignant Dysenteries Elephantiasis Gangrene and simply malignant Feve●s Of the second sort are the humors that beget pestilent feavers and the plague As for the first sort the Epilepsie and the other diseases are not the evident causes or from obstruction of the ventricles of the brain nor is fe●● of water from the biting of a mad Dog But this Epilepsie is from a humour or vapor that hurts the membranes of the brain and the nerves especially And fear of water may come from internal humors without the biting of any mad creature Mercellus Donatus hath five Examples of this and the diseases mentioned are not from manifest qualities but from malignant occult and venemous causes As for the second kind the humors are so corrupted that they do not only turn malignant but breed deadly diseases that kil like poyson as pestilent Feavers and the Plague Buboes and Carbun●les of which before Chap. 6. Of the Signs of diseases that come from malignant venemous Humors that are bred in our Bodies THe signs of these diseases are from the causes mentioned in the fourth Chapter especially from the air which if it keep not its natural constitution the humors must needs be corrupted as experience confirms Another sign is when famine hath been either by scarcity or siege and men have had an ill diet the inward humors are corrupt The third is when no manifest Cause went before and the man had not to do with any man of the like disease and there are the signs of malignity and venom it shews that it is from the internal fault of the humors And by comparing the strength with the disease you may know the event of the disease Chap. 7. Of the Preservation from and Cure of these Diseases WEE have shewed the Cure largely before only if there be a malignant or Epidemical disease stirring either from air or bad diet or the like let it be removed by convenient Evacuations lest the humors corrupt And observe from what cause the fault is that you ma● apply sit remedies as Pills de Tribus Rhubarb and Syrup of Roses and the like These must be repeated at a distance and good Antidotes used After purging it is good to sweat and take heed of anger fear or passions which stir up the hum●●s that he stil and close and make a plague without any society with them of the plague See for the Cure Lib. 4. de feb Cap. 6. THE THIRD PART Of occult Diseases from Water Air and Infections and of infectious Diseases Chap. 1. Of occult and malignant Diseases and Venom that arise from Waters MANY Diseases come from bad waters as Dysentery and Dropsie and malignant Diseases also as the Scurvey Marsh standing Pools easily corrupt and the drinking thereof in Armies causeth malignant pestilent Feavers because they are infected by Froggs Toads and Serpents and other venemous Creatures Also Waters are unwholsom in which Flax or Hemp are steeped And some Fountains have killed them that have drunk thereof and therefore the Waters of the River Styx are so odious among Poe●s Pausanias and other Historians mention of many poysons that wil infect waters You may cure these Waters by boyling thē or quenching steel or stone or iron in them when you are in Armies or on a Journey and cannot boyl them at least you may strain them And if any have drunk such Waters let him presently take an Antidote Chap. 2. Of malignant Diseases from the Air. AIr as it is a pure Element neither corrupts nor is infectious but it may be corrupted by other things Paris is seldom free from the Plague by reason of inundations for besides the stink of the mud all the Jakes of the City are full of stinking water that go not into the Common-shore but to the Gates of the City and cause a stink especially in hot weather Also malignant vapors arise from Dens and Caves saith Mercurialis he had seen many Caves near Rome into which if either man or beast go they presently die The air becomes pestilent when the smal bodies that use to be in the air that of themselves are not venemous do corrupt These are all dangerous diseases and none can be secure from them for none can live without air Therefore let such as by reason of their imployments or the like cannot flie never go abroad but with good Antidotes in their mouths and anointed about their noses Chap. 3. Of Contagion IN contagious diseases 1. There is the disease which is called Contagious because it infects another with the same disease 2. There is the Medium by which the like disease is produced in another 3. There is the action by which the like disease is produced in another And lastly the disease which is produced in another A contagion is an infection or a body sent from a sick body that can produce the like disease in another To clear this 1. Consider the contagious body 2. The infection by which it doth infect another 3. The body that is infected 1. The contagious body is not onely a man but an Ox or Sow or the like And that is only contagious that can breed any thing in it self which being sent to another of the same kind produceth the like disease 2. When that Contagion passeth to another body with which it hath some likeness the passage is by infection or seed in which there is force to act by the quality that flows from the force But we are ignorant of that quality and the form from whence it flows therefore it is truly called an occult Quality For this quality and form are in as smal a body as an Atome and is so called and as one saith The infection of diseases is multiplied by little bodies that like seeds comprehend the whole essence of the disease Now the quality by which the infection acts so powerfully is not manifest for no manifest quality hath such force but it is occult and not sensible but known only by the effect Nor can you say that this infection is the effect of rottenness for that putrefaction be made many alteration are required and long time But Contagion taken in suddenly infecteth and often kills and begets the like contagious humor in the party and works like contagious poyson before there is any putrefaction wrought as appears in the Plague This Miasma or Contagion is spred and sowed about by the pores of the skin Somtimes it comes forth with the sweat or sticks to the skin with a thicker excrement or filth Somtimes it goes out of the body by the breath somtimes by matter or quittor that comes out of the ulcers Somtimes those Atomes flie about in the air and therefore the seeds of the Plague are sowed far about A Contagion or Miasma is sowed and spred abroad two waies either by fewel alone or by the

any other waies hurting as by sight hissing venemous breath or spiritual species Also venemous oyntments with which darts or swords are infected all these poysons are taken from Plants Animals or Minerals of which in order Chap. 2. Whether malignant venemous humours are bred in our bodies MErcurialis denies it Fernelius affirms it and they both bring unsatisfying Arguments But Rudius decides the controversie in saying they are properly poysons which are such of their own nature and not such as by conception become enemies to our bodies And true poyson is only that which is bred without the body Galen seems to favour Fernel against Mercurialis when he saies that poyson is bred in Dogs when they are mad which is very infectious and a pestilent venom breeds of dead carkasses and if poyson breed in a Dog why not in a man nor is the external agent only requisite for generation but the disposition of the matter is more then the outward acting Instrument Chap. 3. How are malignant and venemous humors bred in mens Bodies THerefore since poyson is bred in our bodies the difficulty is how it is bred Note first that all the corruptions of our bodies are not to be imputed to the matter alone or to the efficient Somtimes the efficient produceth it when the venemous quality or disposition is so fixed that it infects the humors that flow to it but usually venemous humors are bred in respect of the matter and they afterwards turn malignant Note secondly that there are divers concoctions in our body in which new mixtures are made nor is there a resolution as far as the first matter in every mutation or corruption but when any thing corrupteth only the form and the determinate temper of that form or the subjects with its accidents perish and others that are subordinate remain some with their accidents hence it is that often some form is manifest which lay hid before And what Hippocrates spake of the powers of humors I find true in the nature of poyson In man saith he there is bitter sweet salt and sour and six hundred more qualities which according to their plenty and strength have other faculties by mixture of the mutual contemperation nor are these seen nor do they molest but any of thes● are separated and is alone then it is evident and molesteth a man c. thus must we dispute concerning poysons A man feeds upon divers Creatures and Plants the Plants are fed by dung of Animals and showers or by floods and we may find every-where things contrary to our bodies in the dung and excrements of Animals in the earth rain and rivers which are carried with the nourishment into the body and there exercise their force Hippocrates gives an Example of this As when a Woman or a Goat eats wild Cowcumbers the child or the Kid will be purged because the milk is made purging And though it be first made chyle then blood and thirdly milk yet the purging quality is kept after so many changes when the infant hath suckt From whence it is easie to conclude that many things get into our bodies with the nourishment that have venemous and malignant qualities For how many men do feed upon Mushrooms Melons and the like which breed bad juyce How many malignant showers fall upon the Plants that feed the Cattel How many beasts that are mans food eat venemous Plants and Creatures The Stork eats Hemlock the Quail Hellebore the Ducks Toads which nourish them Hens eat Scorpions and Serpents and when man eats these meats it is no wonder if that poyson which feed them though after divers concoctions it took divers forms become hurtful unto man and be a kind of poyson in him Chap. 4. Of the Causes of occult and venemous Diseases that arise from Humors THese Causes are efficient or material As to the efficients in regard divers concoctions are made there must be divers excrements according to the variety of the parts one in the liver another in the heart another in the stones womb and the veins and arteries that contain blood and Spirits when they are distempered suffer the blood and Spirits to corrupt and they are distempered by excess or occult malignity by which the solid parts are often corrupted as appears in soul ulcers gangrens and sphacels This evil disposition is somtimes from the parents to the children and they produce evil humors which cause the malignant Scab or Elephantiasis Somtimes it is from meat and drink and venemous medicines that exceed in the first qualities and secretly hurt the body The Stars may do the same For though they usually nourish the earth with benigne influences yet by accident they may hurt this or that person by occult influences except they keep a proportion of which hereafter Hippocrates shews how much the air conduceth to the breeding of diseases saying That change of seas●ns doth chiefly breed diseases and they are either breathed in or sent into the body by the pores and the plague comes from the air Also imagination and passions may be counted efficient causes for frights and anger have caused great diseases And I observed about six times that when the plague was here where I live as Professor that many fell into the plague by anger which though it be hard to be explained is probable to me For many bodies are of constitutions subject to the plague either by the air or other cause rather then to another disease and if imagination fear or anger come upon them this disposition is easily brought into act and the good humors may be corrupted by those passions as Mercurialis shews Cardan mentions hatred among these causes it is a passion made of anger and sadness and corrupteth the humors The other cause that corrupteth the humors is material and makes them malignant or venemous and the plague is often bred from bad diet in time of famine which Galen saw under Commodus the Emperor Also Cowcumbers and Pompions produce humors as bad as poyson if they lie long in the body Also good meat not well digested in the stomach may cause bad chyle and good blood is never made of bad chyle but a humor or green choler which is burnt and corrupted in the liver and mixed with the blood and when it rests in the veins it is scarce perceived but when it is stirred by the motion of the body or mind it is worse and corrupts more and is separated from the good humors and brings great diseases and sudden death But meats that have in themselves a malignant venemous quality as Mushrooms Froggs do this much more Chap. 5. Of the differences of Diseases that come from the internal fault of the Humors THere are two chief differences of Diseases from internal humors The first are malignant but kill not onely cause greater Symptoms then the first qualities can produce with these a man may live long The second are such as presently kill and are

never afflicted without Gods consent and permission 2. The Gospel shews that he could not enter into the Swine or hurt them without Gods permission nor doth a hair fall frō the head without Gods will and permission Therefore the Devil promiseth to do what th● Witch commands him they cannot have their desire except God permit And Bodinus writes there are not two in a hundred that witchcraft can hurt And it is known to be true from the voluntary confe●sion of Witches Chap. 6. Of the Signs of diseases from Witchcraft IT is very hard to know these diseases and we must be very industrious to discover them This is because the Devil doth so warily get into natural causes that it is not easily discerned what comes from natural causes and what from the Devil Fernelius gives an example of this in a young Knight which had a shaking and Convulsion by fits which by divers remedies given for some months could not be removed but in the third month the Author of the disease was known by voices and unusual words and sentences Greek and Latin which was the Devil and more plainly when he discovered the secrets of those that stood by and of the Physitians scoffing at them for their vain medicines by which they had almost killed the party The first sign then is of diseases from the Devil when practised Physitians doubt of the signs and cannot satisfie themselves and all things are given in vain and to no purpose Another sign is because ordinary diseases come by degrees and have their times and seasons and come to their state but these are in their vigor without any apparent causes Thirdly they have extraordinary symptoms and convulsions no cause aforegoing that appears some say that if the Witch comes to see the Patient he is worse and trembles or is otherwise altered but the certain sign is when a knife or a needle or the like is ●o ●i●ed or purged forth or come from ulcers t●at breed not naturally in the body Some have another sign which to me is superstitious they wash the Patient with the decoction of Vervain and if nothing be sound in the decoction or its colour not changed they say there is no Witchcraft but if many of his hairs be found in it it is a sign of Witchcraft this I say is superstitious though Vervain is commonly thought to discover Witchcraft One think I suppose proves Witchcraft when married people formerly loving very well hate one another without any evident cause There are many Histories to confirm this From whence we may gather this Prognostick That all diseases from Witchcraft are long and uncurable but by the great mercy of God Chap. 7. Of Preservation against Witchcraft I Can say nothing to this certainly nor can heathenish medicines please me that are used against it as that of Rhamnus whose branches in the windows or doors they say defend from Witchcraft Nor doth Lions foot take away the force o● Love-potions Nor a Horse-shoe nailed to a Threshold nor a thousand other things which are used against Witchcraft for how can these being natural drive away diseases which are caused by the Devil who is without a body and hath no organs of sense and therefore can neither be touched with natural bodies nor can be either pleased or disturbed thereby Although we wll not deny that God who is above all nature can give power to natural things to work upon incorporeal Nor is it lawful for a Christian by any means to go to any Witch and pray her or perswade her that she hurt not or that she should take away any mischief done for so he should pray to the Devil who did the mischief and not the Witch as I shewed at large It remains therefore that we only turn to Almighty God heartily and implore the good Angels his Ministers to defend us from those evils which the Devil besets us with both sleepin● and waking Chap. 8. Of the Cure of Diseases made by Witchcraft and first of the Magical Cure ALbeit Witches promise to cure such diseases by Words Characters Inchantments and Adjurations yet these and the like have no force as we shewed against Paracelsus and others which we shall not farther declare And since it is certain that the Devil chiefly causeth these evils it is wicked and unbeseeming a Christian to desire any thing from him who is the implacable enemy of mankind Concerning this there are two questions first Whether it is lawful upon suspicion of ●itchcraft to ask or compel Witches to remove ●itchcraft and diseases which they or others have caused O● this there are divers opinions and they desire to resolve it by divers distinctions which well examined I think thus He that desireth by force to compel a Witch to cure a disease believes in and hopes for help from the Devil which he should seek from the Lord who severely prohibited asking counsel of Magicians The Soul saith he in Leviticus that goes after Witches or Soothsayers I will set my Face against and cut him off from the midst of my People Hence St. Chrysostome writes That a Christian had better die then redeem his life by bondage to the Devil For there are other remedies and the Devil is not stronger then God and though there be no hope of life it is better to die then to be cured by sin for the Salva●i●n of the Soul is better then the health of the body And the Glory of God which by so doing is neglected is to be preferred before all things Another Question is Whether it be lawful to sear●h into any means or instruments used by Witches to cause diseases and to remove them when found burn them or any waies destroy them This Question little concerns Physick of which see Martin Delrio that decides the reasons on both sides very well and confirms his own judgment by Histories but we shall speak of things more profitable Chap. 9. Of the Natural Cure of Witchcraft THerefore it is not lawful to seek help from the Devil or Witches because we have lawful mea●s sufficient na●ely Natural and Divine of Divine we shall speak in the Chapter following in this only of the Natural And since in Part IX Chap. 1. we shewed three sorts of Witchcraft namely Poetical or Vulgar Philosophical and Magick The Poetical is no waies Witchcraft The second which is Philosophical comes by natural causes somtimes with the Devil concurring who corrupts and alters the constitution o● the body God so permitting that he may please the Witches that desire it of him Diseases so caused may be wel cured by natural remedies but not simply for in such diseases there are two causes namely Natural and Diabolical and if the Devil cease no● to act or hurt there can be no perfect cure The Natural medicines are twofold either such as evacuate foul humors which the Devil useth to cause diseases or Alterers and Antidotes which are against the dispositions

night walking about she pulled out another Needle from the soal of her foot with great pain lamentation and loss of blood and shewed it to the standers by she slept wel that night and the following day being Sunday the 16th of November she put on her b●st cloaths and went to Church chearfully from which day she was not troubled only she was somtimes found under the Table at night taken out of her bed to which she went every night at her usual hour after prayer and signing her self with the sign of the Cross without any hurt and at certain times the third fourth sixth and tēth day she had new marks of crosses with other marks as of hearts and Astronomical characters of the Planets and cōfigurations as ♂ ⚹ ☍ and of Planets ♄ ♃ ♂ ☉ ♀ ☿ ☽ and some of chymical medicines as 🜕 🜔 ☉ for she was not ignorant of Astronomy and Chimistry with which she refreshed her self by reading and calculating beyond ordinary women were as it were cut in the skin she continued ind●fferent well in this state to the twenty seventh of Ianuary 1635. and her fi●s were very little and in a manner quite gone at which time she went to see her neighbour to pa●s her time with her in reading or sewing or discourse in the midst of their discourse she had on her right hand the shape of a Rose and on her left of Three-leaved grass with the year of our Lord 16●● gently painted and so artificially that Ap●lles the best of Painters could not mend it Under these figures without pain were painted to the admiration of the Beholders a wounded heart the picture of a fool and the German word Narr and nescio with divers crosses The 27th of February just at noon her trouble returned with more greater fits And from that day to this by Gods Grace she never had any whom I desire by prayer to defend her from these delusions of Sathan and to give her health and be with us all to whom be Praise Honor and Glory for Evermore This is that miserable History which I promised you read it with your divine ingenuity and consider it and leave your opi●ion of such passions to posterity For you● Books of Practical Physick written from long and infallible Experience with great pains and ingenuity which all Learned men admire may well contain it In the mean while farewel and be certain that I am most ready to serve you Dated from the Electors Camp the 5. of November 1635. THE SECOND EPISTLE IN my last Letter Renowned Sir my most Experienced Godfather and very good Friend I sent you a lamentable History of a Physical case now I send you the opinion of the Famous and Excellent Physitian Dr. Ioachimus Colbius concerning it But by your leave I shall a little digress and a little mention what was done and what medicines were given without many flourishing words That this trick or delusion was from Satan there is no doubt in me Some suppose that she gave him this opportunity by givin● a smock to an old woman which was manifest to be the Witch For this is a Maxime not only among the Devils Slaves the Witches but also among Common people that if a Witch get any silk or linnen that hath been worn next the skin of any then she can hurt any part of them that wore it by pricking striking tying twisting more or less when and where she pleaseth The crosses of which I spake were not alwaies of the same form but some longer some shorter somtimes very long some were deeper and caused pain and itching some came to matter and left marks behind them above a month in some did not But why crosses roses and three leaved grass so artificially painted and Characters which she knew and things she delighted in The cause of these was the Devils hatred to mankind for she signed herself with the sign of the cross morning and evening against Satans force and loved Needle-work and Astronomy and Chymistry which by her friend leave she learned of a famous Doctor that live● in the house the Devil therefore labored to tak● off her faith and the force of her prayers an● mock them with the sign of the cross and mak● her melancholy by scoffing at her recreations and so to destroy body and soul together Thi● may be probably and Religiously supposed t● be true in regard we cannot pierce more into the inward causes The medicines applied we●● few and gentle which purged the belly of melancholy and did alter the humor with some temperate Cordials and things experimentally good for the womb she had sent her from Hala an Amulet of herbs and seeds rightly gathered at certain times which had much Camphire in it but she refused it least she should purchase the displeasure of Almighty God by vainly labouring against the hatred of the Devil wh● is a Spirit and cannot be touched by corporeal medicines She used nothing to drive the Devil but prayer and Divine worship and Sacraments very cheerfully and couragiously Let this be sufficient to be spokē of this matter in the time of war while the guns roar and thunder where the Muses in vain seek for their friend silence Accept of it kindly and suspend not your judgment but give your opinion concerning these things and declare them speedily to the Learned Farewel worthy Sir and continue to be my Friend who am much your Servant Given from the Electoral Army November the 30th 1635. FINIS ● De nat fac c. 14. Lib. ●1 d● sumpt facult Libris de abed rerum cau exer cit 218. 5. Simpl. c. 1. Com. in lib. Gal. de const art Avi●en de virib cord Scali exer cit 307. sec. 29. 3. Path. ●● 2. de abd rerum c●● c. 10. 1.2 de abd rer ●●u 〈◊〉 The Signs The Prognostick Eust. Rud. l. de morb occult c. 12. 6. De lo. aff c. 5. Lib. de vet medici 6. Epid. com 5. tex 25. Lib. 4. de febr c. 4. 3. Apho. 1. In lectionibus de pestil c. 22. 1. de ven c. 6. Gal. lib. de cib lo. mal suc Lib. de hist. med mirabil Gal. lib. 1. c● diss seb ● 4. Paraeus lib 10. c. 13. De ven c. 13. Eusiach Rud. lib. 1. de morb occul c. 40. Card. 1. de ven c. 1. 4. Avicen doctr 2. c. 15. Lib. de ven c. 3. Aerr lib. de ther. c. 2. Avic l. 4. Fen. 6. ●r Gal. de temp c. 4. alibi Gal. de purg med fac c. 4. Mercuria lib. 1. de vene c. 5. S●alig 〈◊〉 Mizal. memo cen● 1. é Ioa. Bocatio Card. l. de ven c. 15. Scal. e●er 157. Gal. 5. de lo. affec ● 1. Ioan. Baptist Sylvat Lib. 3. de ven c. 1. Anthelmus Boet. lib. 2. de gem c. 175. Lib. dethe ad pis c. 16. ad pamph Eustach rad de morb oc lib. 2. c. 7. Gal. de ●● pis c. ●0 Lib. 3. de ven c. 14. Ama. Lusit c. 5. cur 91. The Cure The Cure Rhas ad Almans c. pr. Diof li. 5. c. 74. Dioscor The Cure Epist. 9. The Cure Gar. ab hor. aro lib. 1. cap. 56. T●e Cure Mosu lib. de simpl The Cure Conciliat Foras lib. 3. obs 8. Amatus Lusit cent 2. cur 34. The Prognostick The Cure Pet. Appon G avne Ma Diosco lib. 5. c. 47. Bases in conti c. 2. The Cure In commēt ad sem de occul nat miracul The Cure De lue ven c. 7. The Cure The Cure The Cure Lib. 7. c. 27. AEtius Avic The Cure To Conquer all Infirmities Study my Sennertus Platerus Riverius Bartholinus and Riolanus of the last Editions Ferd. Ponzetus 2. de ven c. 21. Fern. de lue ven c. 7. Fondr Bac in proleg vin valer lib. 1. ob The Cure Concil Guayne The Cure Pet. Appon to de ven Dios. lib. 6. Gal. 3. de tem c. 4. Avic l. 4. fen 6. tr 1 omnes fere in eum comm alij plur Dr. Michael Dor. Daniel Vuinckeerus The Prognostick The Cure Dios. lib. 6. c. proprio The Prognostick The Cure Mathi. in Dios. lib. 4 The Prognostick The Cure The Prognostick The Cure The Prognostick The Cure The Prognostick The Cure Hiero-tra-gus hist. stir l. 3. c. 24. Dios. lib. 4. c. 69. The Cure The Signs The Cure Signa sympto The Cur● Aeti Dios. lib. 6. c. 27. The Cure Petr. p●na in a●ver p. 490. The C●re The Cure Lib. 3. de ven c 5. Symp●o●●at●● The 〈◊〉 Esulae symptomata signa The Cure The Cure Lib. 3. pract p. 2. p. 1. lib. 1. p. 2. ● 28 Gal. 5. de symp med facul Gal. lib. de therc ad pis The Prognostick Par. 5. c. 7. Avic l. 4. f●u 6. math in praef ad l. 6. dios The Cu●● Lib. de theriac ad pis c. 6. The Prognostick The Cure The Cure The Cure Aetius The Cure The Cure The Cure The Pr●gnostick The Cur● Gal. de lo. aff c. 5. The Prognostick The Cure The Cure The Cure The Cure The Cure Fracast lib. 2. d● morb c●nt c. 2. The Cure The Cure Ponzet lib. 2. de ven tr 6. c. 3. Mathio in 6. Dios. In proemio lib. 1. Thenz The Cure Cardan lib. 3. de ven cap. ult Cent. 6. cura 87 Arist. sect 20. c. 34. probl Lib. 7. c. 2. Virg. in Egl●gis Lib. 1. epist 38. Lib. 2. de divi nat car Lib. 18. obser 16. in scho Lib. 3. de mor. vexe c. 5. Lib. de lamiis c. 5. Daemonosag lib. 1. lib. 1. c. 2. Lib. disguis magi● 3. Lib. dem●nola saga c. 12. Demonosag lib. l. cap. 5. Mag. demon lib. 2. c. 28. 2. de aba re caus c. 16. Dios. lib. 1. c. 104. Libro de cons. dissen Levit. 20. vers 6. Homi. 8. in epist. ad Coloss. Henr. ab Hoer in obs med raris obs 8. ●o Con●er all ●firmities ●udy my ●nnertus ●laterus ●overius ●artholi●us and ●iolanus of the last ●ditions