spirits and not swarve in judgement it followeth therefore that the spirit of blindnesse and error doth seduce them so that it is no marvell if in the alienation of their minds they take falsehood for truth shadowes for substances fansies for verities c. for it is likely that the good spirit of God hath forsaken them or at leastwise absented it selfe from them else would they detest these divelish devices of men which consist of nothing but delusions and vain practices whereof I suppose this my book to be a sufficient discovery It will be said that I ought not to judge for he that judgeth shall be judged Whereto I answer that judgement is not to be understood of three kind of actions in their proper nature whereof the first are secret and the judgement of them shall appertain to God who in time will disclose whatsoever is done in covert and that by his just judgement The second are mixed actions taking part of hidden and part of open so that by reason of their uncertainty and doubtfulnesse they are discussable and to be tryed these after due examination are to have their competent judgement and are incident to the magistrate The third are manifest and evident and such as doe no lesse apparently shew themselves than an inflammation of bloud in the body and of these actions every private man giveth judgement because they be of such certainty as that of them a man may as well conclude as to gatâ—er that because the sun is risen in the east Ergo it is morning he is come about and is full south Ergo it is high noon he is declining and closing up in the west Ergo it is evening So that the objection is answered Howbeit letting this passe and spiritually to speak of this spirit which whiles many have wanted it hath come to passe that they have proved altogether carnall and not savouring heavenly divinity have tumbled into worse than philosophicall barbarisme and these be such as of writers are called Pneumatomachi a sect so injurious to the holy spirit of God that contemning the sentence of Christ wherein he foretelleth that the sin against the holy spirit is never to be pardoned neither in this world nor in the world to come they do not only deny him to be God but also pull from him all being and with the Sadduces maintain there is none such but that under and by the name of holy spirit is meant a certain divine force wherewith our minds are moved and the grace and favour of God whereby we are his beloved Against these shamelesse enemies of the holy spirit I will not use materiall weapons but syllogisticall charmes And first I will set downe some of their paralogismes or false arguments and upon the neck of them infer fit confutations grounded upon sound reason and certain truth Their first argument is knit up in this manner The holy spirit is no where expressely called God in the scriptures Eâ—go he is not God or at leastwise he is not to be called God The antecedent of this argument is false because the holy spirit hath the title or name of God in the fift of the Acts. Again the consequent is false For although he were not expressely called God yet should it not thereupon be concluded that he is not very God because unto him are attributed all the properties of God which unto this doe equally belong And as we deny not that the father is the true light although it be not directly written of the father but of the sonne He was the true light giving light to every man that commeth into this world so likewise it is not to be denyed that the spirit is God although the scripture doth not expressely and simply note it sithence it ascribeth equall things thereunto as the properties of God the works of God the service due to God and that it doth interchangeably take the names of Spirit and of God oftentimes They therefore that see these things attributed unto the holy spirit and yet will not suffer him to be called by the name of God do as it were refuse to grant unto Eve the name of Homo whom notwithstanding they confesse to be a creature reasonable and mortall The second reason is this Hilarie in all his twelve books of the Trinity doth no where write that the holy spirit is to be worshiped he never giveth thereunto the name of God neither dares he otherwise pronounce thereof than that it is the spirit of God Besides this there are usuall prayers of the church commonly called the Collects whereof some are made to the Father some to the Sonne but none to the holy spirit and yet in them all mention is made of the three persons Hereunto I answer that although Hilarie doth not openly call the holy spirit God yet doth he constantly deny it to be a creature Now if any aske me why Hilarie was so coy and nice to name the holy spirit God whom he denieth to be a creature when as notwithstanding between God and a creature there is no mean I will in good sooth say what I think I suppose that Hilary for himself thought well of the godhead of the holy spirit but this opinion was thrust and forced upon him of the Pneumatomachi who at that time rightly deeming of the son did erewhiles joine themselves to those that were sound of judgement There is also in the ecclesiasticall history a little book which they gave Liberius a bishop of Rome whereinto they foisted the Nicene creed And that Hilarie was a friend of the Pneumatomachi it is perceived in his book De synodis where he writeth in this manner Nihil autem mirum vobis videri dâ—bet fratres charissimi c. It ought to seem no wonder unto you dear brethren c. As for the objection of the prayers of the church called the collects that in them the holy spirit is not called upon by name we oppose and set against them the songs of the church wherein the said spirit is called upon But the collects are more ancient then the songs hymnes and anthems I will not now contend about ancientnesse neither will I compare songs and collects together but I say thus much only to wit that in the most ancient times of the church the holy spirit hath been openly called upon in the congregation Now if I be charged to give an instance let this serve In the collect upon trinity sunday it is thus said Almighty and everlasting God which hast given unto us thy servants grace by the confession of a truth to acknowledge the glory of the eternall trinity and in the power of the divine Majesty to worship the unity we beseech thee that through the stedfastnesse of this faith we may evermore be defended from all adversity which livest and reignest one God world without end Now because that in this collect where the trinity
the will of the Son doth goe before the spirit in order of persons he is also said to send the Spirit Yet for all this they alleadge that if the spirit had perfection then would he speak of himself and not stand in need alwayes of anothers admonishment but he speaketh not of himselfe but speaketh what he heareth as Christ expressely testifieth Iohn 16. Ergo he is unperfect and whatsoever he hath it is by partaking and consequently he is not God Whereto I answer that this argument is stale for it was objected by heretiques long agoe against them that held the true opinion as Cyrill saith who answereth that by the words of Christ is rather to be gathered that the Son and the Spirit are of the same substance For the spirit is named the minde of Christ 1 Cor. 2. and therefore he speaketh not of his own proper will or against his will in whom and from whom he is but hath all his will and working naturally proceeding from the substance as it were of him Lastly they argue thus Every thing is either unbegotten or unborn or begotten and created the spirit is not unbegotten for then he were the father and so there should be two without beginning neither is he begotten for then he is begotten of the father and so there shall be two sons both brothers or he is begotten of the son and then shall he be Gods nephew than the which what can be imagined more absurd Ergo he is created Whereto I answer that the division or distribution is unperfect for that member is omitted which is noted of the very best divine that ever was even Jesus Christ our Saviour namely to have proceeded or proceeding That same holy spirit saith he which proceedeth from the Father Which place Nazianzen doth thus interpret The spirit because he proceedeth from thence is not a creature and because he is not begotten he is not the son but because he is the mean of begotten and unbegotten he shall be God c. And thus having avoided all these cavils of the Pneumatomachi a sect of heretiques too too injurious to the holy spirit insomuch as they seeke what they can to rob and pull from him the right of his divinity I will all christians to take heed of their pestilent opinions the poison whereof though to them that â—e resolved in the truth it can do little hurt yet to such as stand upon a wavering point it can doe no great good Having thus far waded against them and overthrown their opinions I must needs exhort all to whom the reading hereof shall come that first they consider with themselves what a reverend mystery all that hitherto hath been said in this chapter concerneth namely the spirit of sanctification and that they so ponder places to and fro as that they reserve unto the holy spirit the glorious title of divinity which by nature is to him appropriate esteeming of those Pneumatomachi or Theomachi as of swine delighting more in the durty draffe of their devices than in the fair fountaine water of Gods word yea condemning them of grosser ignorance than the old philosophers who though they favoured little of heavenly theology yet some illumination they had of the holy divine Spirit marry it was somewhat misty dark lanâ—e and limping neverthelesse what it was and how much or little soever it was they gave thereunto a due reverence in that they acknowledged and intituled it Animam mundi The soul or life of the world and as Nazianzen witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mind of the universall and the outward breath or the breath that cometh from without Porphyrie expounding the opinion of Plato who was not utterly blind in this mystery saith that the divine substance doth proceed and extend to three subsistencies and beings and that God is chiefly and principally good next him the second creator and the third to be the soule of the world for he holdeth that the divinity doth extend even to this soul. As for Hermes Trismegistus he saith that all things have need of this spirit for according to his worthinesse he supporteth all he quickeneth and susteineth all and he is derived from the holy fountaine giving breath and life unto all and evermore remaineth continuall plentifull and unemptyed And here by the way I give you a note worth reading and considering namely how all nations in a manner by a kinde of heavenly influence agree in writing and speaking the name of God with no more than foure letters As for example the Egyptians doe call him Theut the Persians call him Syre the Iews expresse his unspeakable as well as they can by the word Adonai consisting of foure vowels the Arabianâ— call him Alla the Mahometists call him Abdi the Greeks call him Theos the Latines call him Deus c. This although it be not so proper to our present purpose yet because we are in hand with the holy spirits deity is not altogether impertinent But why God would have his name as it were universally bounded within the number of four letters I can give sundry reasons which requires too long a discourse of words by digression and therefore I will conceal them for this time These opinions of philosophers I have willingly remembred that it might appear that the doctrine concerning the Holy Spirit is very ancient which they have taken either out of Moses writings or out of the works of the old fathers published and set forth in books though not wholly fully and perfectly understood and known and also that our Pneumatomachi may see themselves to be more doltish in divine matters than the heathen who will not acknowledge that essentiall and working power of the divinity whereby all things are quickned which the heathen did after a sort see after a sort I say because they separated the soul of the world which they also call the begotten mind from the most soveraign and unbegotten God and imagined certain differences of degrees and as Cyrill saith did Arrianize in the Trinity So then I conclude against these Pneumatomachi that in so much as they imitate the old gyants who piling up Pelion upon Ossa and them both upon Olympus attempted by scaling the heavens to pull Iupiter out of his throne of estate and to spoil him of his principality and were notwithstanding their strength whereby they were able to carry huge hills on their shoulders overwhelmed with those mountaines and squeized under the weight of them even to the death so these Pneumatomachi being enemies both to the holy Spirit and no friends to the holy church for then would they confesse the Trinity in Unity and the Unity is Trinity and consequently also the deity of the holy Spirit deserve to be consumed with the fire of his mouth the heat whereof by no meanes can be slacked quenched or avoided For there is nothing more unnaturall nothing more monstrous then against
she be barren then doth Incubus use her without decision of seed because such seed should serve for no purpose And the devill avoideth superfluity as much as he may and yet for her pleasure and condemnation together he goeth to worke with her But by the way if the devil were so compendious what should he need to use such circumstances even in these very actions as to make these assemblies conventicles ceremonies c. when he hath already bought their bodies and bargained for their soules Or what reason had he to make them kill so many infants by whom he rather loseth than gaineth any thing because they are so farre as either he or we know in better case than we of riper years by reason of their innocency Well if she be not past children then stealeth he feed away as hath been said from some wicked man being about that lecherous businesse and therewith getteth young witches upon the old Ane note that they affirme that this businesse is better accomplished with seed thus gathered than that which is shed in dreames through superfluity of humors because that is gathered from the vertue of the seed generative And if it be said that the seed will wax cold by the way and so lose his naturall heate and consequently the vertue M. Mal. Danaeus and the rest do answere that the devil can so carry it as no heat shall go from it c. Furthermore old witches are sworne to procure as many young virgins for Incubus as they can whereby in time they grow to be excellent bawds but in this case the priest playeth Incubus For you should find that confession to a priest and namely this word Benedicit driveth Incubus away when Ave Maries crosses and all other charmes fail CHAP. III. Of the devils visible and invisible dealing with witches in the way of lechery BUt as touching the devils visible or invisible execution of lechery it is written that to such witches as before have made a visible league with the priest the devill I should say there is no necessity that Incubus should appear invisible marry to the standers by he is for the most part invisible For proof hereof Iames Sprenger and Institor affirme that many times witches are seen in the fields and woods prostituting themselves uncovered and naked up to the navill wagging and moving their members in every part according to the disposition of one being about that act of concupiscence and yet nothing seen of the beholders upon her saving that after such a convenient time as is required about such a peece of work a black vapor of the length and bignesse of a man hath been seen as it were to depart from her and to ascend from that place Neverthelesse many times the husband seeth Incubus making him cuckhold in the liknesse of a man and sometimes striketh off his head with his swordâ— but because the body is nothing but air it closeth together again so 〈◊〉 although the good-wife be sometimes hurt thereby yet she maketh him beleeve he is mad or possessed and that he doth he knoweth not what For she hath more pleasure and delight they say with Incubus that way than with any mortall man whereby you may perceive that spirits arâ— palpable CHAP. IIII. That the power of generation is both outwardly and inwardly impeached by witches and of divers that had their genitals taken from theâ— by witches and by the same meanes again restored THey also affirme that the vertue of generation is impeached bâ— witches both inwardly and outwardly for intrinsecally they repreâ—â— the courage and they stop the passage of the mans seed so as it may noâ— descend to the vessels of generation also they hurt extrinsecally wiâ—â— images herbs c. And to prove this true you shall heare certaine stories out of M. Mal. worthy to be noted A young priest at Mespurge in the diocesse of Constance was bewitched so as he had no power to occupy any other or mo women than one and to be delivered out of that thraldom sought to flie into another country where he might use that priestly occupation more freely But all in vain foâ— evermore he was brought as far backward by night as he went forward in the day before some tims by land sometimes in the air as though â—e flew And if this be not true I am sure that Iames Sprenger doth ly For the further confirmation of our beleef in Incubus M. Mal. citeth a story of a notable matter executed at Ravenspurge as true and as cleanâ—â— as the rest A young man lying with a wench in that towne saith he was fain to leave his instruments of venery behind him by meanes of that prestigious art of witch-craft so as in that place nothing could be seen or felt but his plaine body This young man was willed by another witch to go to her whom he suspected and by fair or fowle meanes to require her helpe who soon after meeting with her intreated her faire but that was in vain and therefore he caught her by the throat and with a towel strangled her saying Restore me my toole or thou shalt dy for it so as she being swolne and blacke in the face and through his boisterous handling ready to dy said Let me go and I will helpe thee And whilest he was losing the towell she put her hand into his cod-peece and touched the place saying Now hast thou thy desire and even at that instant he felt himselfe restored Item a reverend father for his life holinesse and knowledge notorious being a frier of the order and company of Spire reported that a young man at shrift made lamentable moan unto him for the like losse but his gravity suffered him not to beleeve lightly any such reports and therefore made the young man untrusse his codpeece-point and saw the complaint to be true and just Whereupon he advised or rather injoyned the youth to go to the witch whom he suspected and with flattering words to intreat her to be so good unto him as to restore him his instrument which by that meanes he obtained and soon after returned to shew himselfe thankfull and told the holy father of his good successe in that behalfe but he so beleeved him as he would needs be Oculatus testis and made him pull down his breeches and so was satisfied of the truth and certainty thereof Another young man being in that very taking went to a witch for the restitution thereof who brought him to a tree where she shewed him a nest and bad him climbe up and take it And being in the top of the tree he took out a mighty great one and shewed the same to her asking her if he might not have the same Nay quoth she that is our parish priests tool but take any other which thou wilt And it is there affirmed that some have found 20. and some 30. of them in one nest being there preserved with
which grow not of nature but are gathered by the superstition of the interpretors As for birds who is so ignorant that conceiveth not that one flyeth one way another another way about their private necessities And yet are the other divinations more vain and foolish Howbeit Plato thinketh a commonwealth cannot stand without this art and numbereth it among the liberal sciences These fellowes promised Pompeie Cassius and Caesar that none of them should die before they were old and that in their own houses and in great honour and yet they all died clean contrarily Howbeit doubtlesse the heathen in this point were not so much to be blamed as the sacrificing papists for they were directed hereunto without the knowledge of God's promises neither knew they the end why such ceremonies and sacrifices were instituted but only understood by an uncertain and slender report that God was wont to send good or ill successe to the children of Israel and to the old patriarchs and fathers upon his acceptance or disallowance of their sacrifices and oblations But men in all ages have been so desirous to know the effect of their purposes the sequel of things to come and to see the end of their fear and hope that a seely witch which hath learned any thing in the art of cousenage may make a great many jolly fools CHAP. X. The cousening art of sortilege or lotary practised especially by Aegyptian vagabonds of allowed lots of Pythagoras his lot c. THe counterfeit Aegyptians which were indeed cousening vagabonds practising the art called Sortilegium had no small credit among the multitude howbeit their divinations were as was their fast and loose and as the witches cures and hurts and as the soothsayers answers and as the conjurors raising up of spirits and as Apollos or the Rood of graces oracles and as the jugglers knacks of legierdemaine and as the papists exorcismes and as the witches charmes and as the counterfeit visions and as the couseners knaveries Hereupon it was said Non inveniatur inter vos menabas that is Sortilegus which were like to these Aegyptian couseners As for other lots they were used and that lawfully as appeareth by Jonas and others that were holy men as may be seen among all common-wealths for the deciding of divers controversies c. wherein thy neighbour is not misused nor God any way offended But in truth I think because of the cousenage that so easily may be used herein God forbad it in the common-wealth of the Jews though in the good use thereof it was allowed in matters of great weight as appeareth both in the old and new testament and that as well in doubtful cases and distributions as in elections and inheritances and pacification of variances I omit to speake any thing of the lots comprised in verses concerning the luck ensuing either of Virgil Homer or any other wherein fortune is gathered by the sudden turning unto them because it is a childish and ridiculous toie and like unto childrens play at Primus secundus or the game called the philosophers table but herein I will referre you to the bable it selfe or else to Bodin or to some such sober writer thereupon of whom there is no want There is a lot also called Pythagoras lot which some say Aristotle beleeved and that is where the characters of letters have certaine proper numbers whereby they divine through the proper names of men so as the numbers of each letters being gathered in a summe and put together give victory to them whose summe is the greater whether the question be of warre life matrimony victory c. even as the unequal number of vowels in proper names portendeth lack of sight halting c. which the godfathers and godmothers might easily prevent if the case stood so CHAP. XI Of the Cabilestical art consisting of traditions and unwritten varities learned without Book and of the division thereof HEre is also place for the Cabalistical art consisting of unwritten verities which the Jewes do beleeve and brag that God himselfe gave to Moses in the mount Sinai and afterwards was taught onely with lively voice by degrees of succession without writing untill the time of Esdras even as the scholars of Archippus did use wit and memory in stead of bookes They divide this in twaine the one expoundeth with philosophical reason the secrets of the law and the bible wherein they say that Solomon was very cunning because it is written in the Hebrew stories that he disputed from the Cedar of Libanus even to the Hysope and also of birds beasts c. The other is as it were a symbolical divinity of the highest contemplation of the divine and angelike vertues of holy names and signes wherein the letters numbers figures things and armes the pricks over the letters the lines the points and â—he accents do all signifie very profound things and great secrets By these arts the Atheists suppose Moses wrote all his miracles and that hereby they have power over angels and devils as also to do miracles yea and that hereby all the miracles that either any of the prophets or Christ himselfe wrought were accomplished But C. Agrippa having searched to the bottome of this art saith it is nothing but superstition and folly Otherwise you may be sure Christ would not have hidden it from his Church For this cause the Jewes were so skilful in the names of God But there is none other name in heaven or earth in which we might be saved but Jesus neither is that meant by his bare name but by his vertue and goodnesse towards us These Cabalists do further brag that they are able hereby not onely to finde out and know the unspeakeable mysteries of God but also the secrets which are above scripture whereby also they take upon them to prophesie and to worke miracles yea hereby they can make what they list to be scripture as Valeria Proba did pick certaine verses out of Virgile alluding them to Christ. And therefore these their revolutions are nothing but allegoricall games which idle men busied in letters points and numbers which the Hebrew tongue easily suffereth devise to delude and cousen the simple and ignorant And this they call Alphabetary or Arythmantical divinity which Christ shewed to his Apostles onely and which Paul saith he speaketh but among perfect men and being high mysteries are not to be committed unto writing and so made popular There is no man that readeth any thing of this Cabalistical art but must needs think upon the Popes cunning practises in this behalfe who hath in scrinio pectoris not onely the exposition of all lawes both divine humane but also authority to add thereunto or to draw back there from at his pleasure and this may he lawfully do even with the scriptures either by addition or substraction after his own pontifical liking As for example he hath added the Apocrypha whereunto he might as
holdeth and writeth that the bones which stick in ones throate are avoided and cast out with the violence of charmes and inchanting words yea and that thereby the stone the chollick the falling sicknesse and all feavers gowts fluxes fistula's issues of blood and finally whatsoever cure even beyond the skill of himselfe or any other foolish physician 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 effectuall than by the way of constant opinion so as he affirmeth that neither the character nor the charme nor the witch nor the devill accomplish the cure as saith he the experiment of the toothach 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 sider coeli Spiritus in nobis qui viget illa facit a Not hellish furies dwell in us Nor starres with influence heavenly The spirit that lives and rules in us Doth every thing ingeniously This saith he commeth 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 worke miracles by miracles by means thereof so as the unlearned must have external helps to do that which the learned can do with a word onely He saith that this is called Homerica medicatio because Homer discovered the blood of the word suppressed and the infections healed by or in mysteries CHAP. XIII Of the effects of amulets the drift of Argerius Ferrarius in the commendation of charmes c. foure sorts of Homericall medicines and the choice thereof of imagination AS touching mine opinion of these amulets characters and such other bables I have sufficiently uttered it else-where and I will bewray the vanity of these superstitious trifles more largely hereafter And therefore at this time I onely say that those amulets which are to be hanged or carried about one if they consist of herbs rootes stones or some other metall they may have diverse medicinable operations and by the vertue given to them by God in their creation may worke strange effects and cures and to impute this vertue to any other matter is witchcraft And whereas A. Ferrarius commendeth certaine amulets that have no shew of physicall operation as a naile taketh from a crosse holy water and the very signe of the crosse 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 philosophie And I think thus the rather for that he himselfe seeth the fraud hereof confessing that where these magical physicians apply three seeds of three-leaved grass to a tertian ague and foure to a quartaine that the number is not material But to these Homerical medicines he saith there are foure sorts whereof amulets characters and charmes are three howbeit he commendeth and preferreth the fourth above the rest and that he saith consisteth in illusions which he more properly calleth stratagems Of which sort of illusions he alleadgeth for example how Philodotus did put a cap of lead upon ones head who imagined he was headlesse whereby the party was delivered from his disease or conceipt Item another cured a woman that imagined that a serpent or snake did continually gnaw and teare her entrailes and that was done onely 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 alwaies burned in the fire under whose bed a fire was privily conveyed which being raken out before his face his fansie was satisfied and his heat allayed Hereunto pertaineth that the hickot is cured with sudden feare or strange newes yea by that meanes agues and many other strange and extreame diseases have been healed And some that have lien so sick and sore of the gowt that they could not remove a joint through sudden feare of fire or ruin of houses have forgotten their infirmities and greefs 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 Charmes against the falling evill 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 thorne out of any member or a bone out of ones throte charmes to be said fasting or at the gathering of hearbs 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 charmes of conjurers bad physitians lewd Chirurgians melancholike witches and couseners 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 wherof I will repeate 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 delivered 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 slaine Otherwise Eat a pig killed with a knife that flew a man Otherwise as followeth Ananizapta ferit mortem dum laedere quaerit Est mala mors capta dum dicitur Ananizapta Ananizapta Dei nunc miserere mei 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 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 pilles made of the skull of one that is hanged Otherwise write upon a peece of bread Irioni khiriora esser khuder ferâ—s and let it be eaten by the party bitten Otherwise O Rex gloriae Iesu Christe veni cum pace 〈◊〉 nomine patris max in nomine filii max in nomine spiritus sancti prax â— Gasper Melchior Balthasar ✚ prax ✚ max ✚ Deus I max ✚ But in troth this is very dangerous insomuch as if it be not speedily and cunningly prevented either death or frensie insueth through infection of the humour left in the wound bitten by a mad dog which because bad Chirurgians cannot cure they have therefore used foolish coâ—sening charms But Dodonaeus in his hearball saith that the hearb