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Checkpoint Solutions
Checkpoint for Section 6.1
6.1 Yes, but not nested
6.2 submit and reset
6.3 <input type="reset" value="let me start over">
6.4 <input type="submit" value ="send it off!">
6.5 <html>
<head>
<title>Checkpoint 6.5</title>
</head>
<body>
<form name = "problems" method = "post" action =
"mailto:john.doc@nowhere.com" enctype = "text/plain">
</form>
</body>
</html>
6.6 A CGI script is a program that tells the computer what to do with form data that is sent to it. It is
stored on a web server, in a cgi-bin folder.
Checkpoint for Section 6.2
6.7 All the names are different. For a radio button group to work, each button must have the same name as
the others.
6.8 function checkIt()
{ document.getElementById("agree").checked = true }
6.9 Textboxes can only have widths configured; textarea boxes can be set to however many rows
and columns are desired.
6.10
<html><head><title>Checkpoint 6.10</title>
<script>
function firstName(name)
{
var fname = document.getElementById(name).value;
document.getElementById('f_name').innerHTML = fname;
}
function lastName(name)
{
var lname = document.getElementById(name).value;
document.getElementById('l_name').innerHTML = lname;
}
</script>
</head>
<body>
<p>Enter your first name:<br />
<input type="text" name="firstname" size = "30" maxlength = "28"
id="firstname">
<input type ="button" onclick="firstName('firstname')" value =
"ok"></button></p>
<p>Enter your last name:<br />
<input type="text" name="lastname" size = "30" maxlength = "29"
id="lastname">
<input type ="button" onclick="lastName('lastname')" value =
"ok"></button></p>
<h3>Your first name: <span id = "f_name"> </span> </h3>
<h3>Your last name: <span id = "l_name"> </span> </h3>
</body></html>
6.11
<form name="myform" method="post" enctype="text/plain" action =
"mailto:lily.field@flowers.net?Here is the requested
information&cc=henry.higgins@flowers.net">
6.12 Each control in the email is identified by its name. The user's selection is listed by the form
control's value.
Checkpoint for Section 6.3
6.13 answers will vary
6.14 add to web page <body>:
<input type ="hidden" name ="sides" id ="sides" value = "add lemon wedge
with salmon, ketchup with fries, dressing with salad " />
6.15 middle = username.substr(4,2);
6.16 var nameLength = username.length;
endChar = username.substr((nameLength – 1), 1);
6.17
<script>
function showWord(pword)
{
var username = document.getElementById(pword).value;
var nameLength = username.length;
var charOne = username.substr(0,1);
var charEnd = username.substr((nameLength - 1),1);
var middleLength = nameLength - 2;
var middle = "";
for (i = 0; i <= middleLength; i++)
middle = middle + "*";
var word = charOne + middle + charEnd;
alert(word);
}
</script>
</head>
<body>
<h3> Enter a password in the box below. </h3>
<p><input type="password" name="user_pwrd" id="passwrd" size =
""/>
<input type ="button" onclick="showWord('passwrd')" value =
"ok"></button></p>
</body>
6.18
<script>
function checkAmp(pword)
{
var checkSpecial = false;
var pword = document.getElementById(pword).value;
var nameLength = pword.length;
for (i = 1; i <= (nameLength - 1); i++)
{
if (pword.charCodeAt(i) == 38)
checkSpecial = true;
}
if (checkSpecial == false)
alert("You don't have an ampersand (&) in your password.");
else
alert("Ampersand (&) found!");
}
</script>
</head>
<body>
<h3> Enter a password in the box below. </h3>
<p><input type="password" name="user_pwrd" id="passwrd" size = ""/>
<input type ="button" onclick="checkAmp('passwrd')" value =
"ok"></button></p>
</body>
Checkpoint for Section 6.4
6.19 size
6.20 multiple
6.21 size = "1"
6.22 answers will vary
6.23 answers will vary
6.24
<select multiple = "multiple" name="cars" size = "2" id="cars">
<option>Ford</option>
<option>Chevrolet</option>
<option>Kia</option>
<option>Lexus</option>
<option>Mercedes Benz</option>
<option>Honda</option>
</select>
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were much better be without it than have it. For it is, as to have a Matth.
tallent, and to hide it under the earth; or to put a candle under a Matth.
Luke.
bushell: or as to have a ship, & to let hir lie alwaies in the docke: which
thing how profitable it is, I can saie somewhat by experience./
But hereof I need saie no more, for everie man seeth that none can be Aa2v
happie who knoweth not what felicitie meaneth. For what availeth it to
have riches, and not to have the use/ thereof? Trulie the heathen herein [A. vii.
deserved more commendation than manie christians, for they spared no
paine, no cost, nor travell to atteine to knowledge. Pythagoras travelled
from Thamus to Aegypt, and afterwards into Crete and Lacedæmonia:
and Plato out of Athens into Italie and Aegypt, and all to find out hidden
secrets and knowledge: which when a man hath, he seemeth to be
separated from mortalitie. For pretious stones, and all other creatures of
what value soever, are but counterfeits to this jewell: they are mortall,
corruptible, and inconstant; this is immortall, pure and certeine.
Wherfore if I have searched and found out any good thing, that
ignorance and time hath smothered, the same I commend unto you: to
whom though I owe all that I have, yet am I bold to make other
partakers with you in this poore gift.
Your loving cousen,
Reg. Scot.
To the right worshipfull his loving friends, [A. viii
Aa3
Maister Doctor Coldwell Deane of Ro-
chester, and Maister Doctor Read-
man Archdeacon of Can-
turburie, &c.
[Rom. and Ital. reversed; the italics of original smaller than in that to Sir Th. Scot.
Aving found out two such civill Magistrates, as for direction of
judgement, and for ordering matters concerning justice in this
common wealth (in my poore opinion) are verie singular
persons, who (I hope) will accept of my good will, and examine my
booke by their experience, as unto whom the matter therin conteined
dooth greatlie apperteine: I have now againe considered of two other
points: namelie, divinitie and philosophie, whereupon the groundworke
of my booke is laid. Wherein although I know them to be verie
sufficientlie informed, yet dooth not the judgement and censure of those
causes so properlie apperteine to them as unto you, whose fame therein
hath gotten preeminence above all others that I know of your callings:
and in that respect I am bold to joine you with them, being all good
neighbours togither in this commonwelth, and loving friends unto me. I
doo not present this unto you, bicause it is meet for you; but for that
you are meet for it (I meane) to judge upon it, to defend it, and if need
be to correct it; knowing that you have learned of that grave counseller
Cato, not to shame or discountenance any bodie. For if I thought you as
readie, as able, to disgrace me for mine insufficiencie; I should not have
beene hastie (knowing your learning) to have written unto you: but if I
should be abashed to write to you, I should shew my selfe ignorant of
your courtesie.
I knowe mine owne weakenesse, which if it have beene able to
mainteine this argument, the cause is the stronger. Eloquent words may
please the eares, but sufficient matter persuadeth the hart. So as, if I
exhibit wholsome drinke (thought it be small) in a treene* dish with a [* = w
faithfull hand, I hope it will bee as well accepted, as strong wine offered
in a silver bowle with a flattering heart. And surelie it is a point of as
great liberalitie to receive a small thing thankeful/lie, as to give and Aa3v
distribute great and costlie gifts bountifullie: for there is more supplied
with courteous answers than with rich rewards. The ty/rant Dionysius [A. viii
was not so hated for his tyrannie, as for his churlish and strange
behaviour. Among the poore Israelites sacrifices, God was satisfied with
the tenth part of an Ephah of flower, so as it were fine and good. Christ
liked well of the poore widowes mite, Lewis of France accepted a rape
root of clownish Conan, Cyrus vouchsafed to drinke a cup of cold water
out of the hand of poore Sinætes: and so it may please you to accept
this simple booke at my hands, which I faithfullie exhibit unto you, not
knowing your opinions to meet with mine, but knowing your learning
and judgement to be able as well to correct me where I speake herein
unskilfullie, as others when they speake hereof maliciouslie.
Some be such dogs as they will barke at my writings, whether I
mainteine or refute this argument: as Diogenes snarled both at the
Rhodians and at the Lacedæmonians: at the one, bicause they were
brave; at the other, bicause they were not brave. Homer himselfe could
not avoid reprochfull speaches. I am sure that they which never studied
to learne anie good thing, will studie to find faults hereat. I for my part
feare not these wars, nor all the adversaries I have; were it not for
certeine cowards, who (I knowe) will come behind my backe and bite
me.
But now to the matter. My question is not (as manie fondlie suppose)
whether there be witches or naie: but whether they can doo such
miraculous works as are imputed unto them. Good Maister Deane, is it
possible for a man to breake his fast with you at Rochester, and to dine
that day at Durham with Maister Doctor Matthew; or can your enimie
maime you, when the Ocean sea is betwixt you? What reall communitie
is betwixt a spirit and a bodie? May a spirituall bodie become temporall
at his pleasure? Or may a carnall bodie become invisible? Is it likelie that
the lives of all Princes, magistrates, & subjects, should depend upon the
will, or rather upon the wish of a poore malicious doting old foole; and
that power exempted from the wise, the rich, the learned, the godlie,
&c? Finallie, is it possible for man or woman to do anie of those miracles
expressed in my booke, & so constantlie reported by great clarks? If you
saie, no; then am I satisfied. If you saie that God, absolutelie, or by
meanes can accomplish all those, and manie more, I go with you. But
witches may well saie they can doo these things, howbeit they cannot
shew how they doo them. If I for my part should saie I could doo/ those A a 4.
things, my verie adversaries would saie that I lied.
O Maister Archdeacon, is it not pitie, that that which is said to be
doone with the almightie power of the most high God, and by our
saviour his onelie sonne Jesus Christ our Lord, shouldbe referred to a
baggage old womans nod/ or wish, &c? Good Sir, is it not one manifest B. i.
kind of Idolatrie, for them that labor and are laden, to come unto
witches to be refreshed? If witches could helpe whom they are said to
have made sicke, I see no reason, but remedie might as well be required
at their hands, as a pursse demanded of him that hath stolne it. But
trulie it is manifold idolatrie, to aske that of a creature, which none can
give but the Creator. The papist hath some colour of scripture to
mainteine his idoll of bread, but no Jesuiticall distinction can cover the
witchmongers idolatrie in this behalfe. Alas, I am sorie and ashamed to
see how manie die, that being said to be bewitched, onelie seeke for
magicall cures, whom wholsome diet and good medicines would have
recovered. I dare assure you both, that there would be none of these
cousening kind of witches, did not witchmongers mainteine them,
followe them, and beleeve in them and their oracles: whereby indeed all
good learning and honest arts are overthrowne. For these that most
advance their power, and mainteine the skill of these witches,
understand no part thereof: and yet being manie times wise in other
matters, are made fooles by the most fooles in the world.
Me thinks these magicall physicians deale in the commonwelth, much
like as a certeine kind of Cynicall people doo in the church, whose severe
saiengs are accompted among some such oracles, as may not be
doubted of; who in stead of learning and authoritie (which they make
contemptible) doo feed the people with their owne devises and
imaginations, which they prefer before all other divinitie: and labouring
to erect a church according to their owne fansies, wherein all order is
condemned, and onelie their magicall words and curious directions
advanced, they would utterlie overthrowe the true Church. And even as
these inchanting Paracelsians abuse the people, leading them from the
true order of physicke to their charmes: so doo these other (I saie)
dissuade from hearkening to learning and obedience, and whisper in
mens eares to teach them their frierlike traditions. And of this sect the
cheefe author at this time is/ one Browne, a fugitive, a meet cover for Aa4v
such a cup: as heretofore the Anabaptists, the Arrians,* and the
Franciscane friers. [* Aria
Trulie not onlie nature, being the foundation of all perfection; but also
scripture, being the mistresse and director thereof, and of all
christianitie, is beautified with knowledge and learning. For as nature
without discipline dooth naturallie incline unto vanities, and as it were
sucke up errors: so doth the word, or rather the letter of the scripture, Rom. 2
without understanding, not onlie make us devoure errors, but yeeldeth 2. Cor.
us up to death & destruction: & therefore Paule saith he was not a
minister of the letter, but of the spirit.
Thus have I beene bold to deliver unto the world, and to you, those
simple/ notes, reasons, and arguments, which I have devised or B. i. v.
collected out of other authors: which I hope shall be hurtfull to none, but
to my selfe great comfort, if it may passe with good liking and
acceptation. If it fall out otherwise, I should thinke my paines ill
imploied. For trulie, in mine opinion, whosoever shall performe any thing,
or atteine to anie knowledge; or whosoever should travell throughout all
the nations of the world, or (if it were possible) should peepe into the
heavens, the consolation or admiration thereof were nothing pleasant
unto him, unles he had libertie to impart his knowledge to his friends.
Wherein bicause I have made speciall choise of you, I hope you will read
it, or at the least laie it up studie with your other bookes, among which
therein your is none dedicated to any with more good will. And so long
as you have it, it shall be untoyou (upon adventure of my life) a certeine
amulet, periapt, circle, charme, &c: to defend you from all inchantments.
Your loving friend
Reg. Scot.
To the Readers. B. ii. B
O you that are wise & discreete few words may suffice: for such
a one judgeth not at the first sight, nor reprooveth by heresaie; Isai. 1
but patientlie heareth, and thereby increaseth in understanding: Prover
which patience bringeth foorth experience, whereby true judgement is
directed. I shall not need therefore to make anie further sute to you, but
that it would please you to read my booke, without the prejudice of time,
or former conceipt: and having obteined this at your hands, I submit my
selfe unto your censure. But to make a solemne sute to you that are
parciall readers, desiring you to set aside parcialitie, to take in good part
my writing, and with indifferent eies to looke upon my booke, were
labour lost, and time ill imploied. For I should no more prevaile herein,
than if a hundred yeares since I should have intreated your predecessors
to beleeve, that Robin goodfellowe, that great and ancient bulbegger,
had beene but a cousening merchant, and no divell indeed.
If I should go to a papist, and saie; I praie you beleeve my writings,
wherein I will proove all popish charmes, conjurations, exorcismes,
benedictions and cursses, not onelie to be ridiculous, and of none effect,
but also to be impious and contrarie to Gods word: I should as hardlie
therein win favour at their hands, as herein obteine credit at yours.
Neverthelesse, I doubt not, but to/ use the matter so, that as well the B. ii v.
massemoonger for his part, as the witchmoonger for his, shall both be
ashamed of their professions.
But Robin goodfellowe ceaseth now to be much feared, and poperie is
sufficientlie discovered. Nevertheles, witches charms, and conjurors
cousenages are yet thought effectuall. Yea the Gentiles have espied the
fraud of their cousening oracles, and our cold prophets and inchanters
make us fooles still, to the shame of us all, but speciallie of papists, who
conjure everie thing, and thereby bring to passe nothing. They saie to
their candles; I conjure you to endure for ever: and yet they last not a
pater noster while the longer. They conjure water to be wholesome both
for bodie and soule: but the bodie (we see) is never the better for it, nor
the soule anie whit reformed by it. And therefore I mervell, that when
they see their owne conjurations confuted and brought to naught, or at
the least void of effect, that they (of all other) will yet give such credit,
countenance, and authoritie to the vaine cousenages of witches and
conjurors; as though their charmes and conjurations could produce
more/ apparent, certeine, and better effects than their owne. Bv
But my request unto all you that read my booke shall be no more, but
that it would please you to conferre my words with your owne sense and
experience, and also with the word of God. If you find your selves
resolved and satisfied, or rather reformed and qualified in anie one point
or opinion, that heretofore you held contrarie to truth, in a matter
hitherto undecided, and never yet looked into; I praie you take that for
advantage: and suspending your judgement, staie the sentence of
condemnation against me, and consider of the rest, at your further
leasure. If this may not suffice to persuade you, it cannot prevaile to
annoy you: and then, that which is written without offense, may be
overpassed without anie greefe.
And although mine assertion, be somewhat differing from the old
inveterat opinion, which I confesse hath manie graie heares, whereby
mine adversaries have gained more authoritie than reason, towards the
maintenance of their presumptions and old wives fables: yet shall it fullie
agree with Gods glorie, and with his holie word. And albeit there be hold
taken by mine adver/saries of certeine few words or sentences in the B. iii.
scripture that maketh a shew for them: yet when the whole course
thereof maketh against them, and impugneth the same, yea and also
their owne places rightlie understood doo nothing at all releeve them: I
trust their glorious title and argument of antiquitie will appeare as stale
and corrupt as the apothecaries drugs, or grocers spice, which the longer
they be preserved, the woorsse they are. And till you have perused my
booke, ponder this in your mind, to wit, that Sagæ, Thessalæ, Striges,
Lamiæ (which words and none other being in use do properlie signifie
our witches) are not once found written in the old or new testament;
and that Christ himselfe in his gospell never mentioned the name of a
witch. And that neither he, nor Moses ever spake anie one word of the
witches bargaine with the divell, their hagging, their riding in the aire,
their transferring of corne or grasse from one feeld to another, their
hurting of children or cattell with words or charmes, their bewitching of
butter, cheese, ale, &c: nor yet their transubstantiation; insomuch as the Mal. m
writers hereupon are not ashamed to say, that it is not absurd to affirme quæ. 2
that there were no witches in Jobs time. The reason is, that if there had
beene such witches then in beeing, Job would have said he had beene
bewitched. But indeed men tooke no heed in those daies to this doctrine
of divels; to wit, to these fables of witchcraft, which Peter saith shall be 1. Pet.
much regarded and hearkened unto in the latter daies.
Howbeit, how ancient so ever this barbarous conceipt of witches
omnipotencie is, truth must not be measured by time: for everie old
opinion is not sound. Veritie is not impaired, how long so ever it be
suppressed; but is to be searched out, in how darke a corner so ever it
lie hidden: for it is not like a cup of ale, that may be broched too rathe.
Finallie, time bewraieth old errors, & discovereth new matters of truth. Danæ
Danæus himselfe saith, that this question hitherto hath never beene prolog
handled; nor the scriptures concerning this matter have never beene
expounded. To prove the antiquitie of the cause, to confirme the
opini/on of the ignorant, to inforce mine adversaries arguments, to B2
aggravate the punishments, & to accomplish the confusiō of these old
women, is added the vanitie and wickednes of them, which are called
witches, the arrogancie of those which take upon them to/ worke B. iii. v
wonders, the desire that people have to hearken to such miraculous
matters, unto whome most commonlie an impossibilitie is more credible
than a veritie; the ignorance of naturall causes, the ancient and
universall hate conceived against the name of a witch; their ilfavoured
faces, their spitefull words, their cursses and imprecations, their charmes
made in ryme, and their beggerie; the feare of manie foolish folke, the
opinion of some that are wise, the want of Robin goodfellowe and the
fairies, which were woont to mainteine chat, and the common peoples
talke in this behalfe; the authoritie of the inquisitors, the learning,
cunning, consent, and estimation of writers herein, the false translations
and fond interpretations used, speciallie by papists; and manie other like
causes. All which toies take such hold upon mens fansies, as whereby
they are lead and entised awaie from the consideration of true respects,
to the condemnation of that which they know not.
Howbeit, I will (by Gods grace) in this my booke, so apparentlie
decipher and confute these cavils, and all other their objections; as
everie witchmoonger shall be abashed, and all good men thereby
satisfied. In the meane time, I would wish them to know that if neither
the estimation of Gods omnipotencie, nor the tenor of his word, nor the
doubtfulnes or rather the impossibilitie of the case, nor the small proofes
brought against them, nor the rigor executed upon them, nor the pitie
that should be in a christian heart, nor yet their simplicitie, impotencie,
or age may suffice to suppresse the rage or rigor wherewith they are
oppressed; yet the consideration of their sex or kind ought to moove
some mitigatiō of their punishment. For if nature (as Plinie reporteth)
have taught a lion not to deale so roughlie with a woman as with a man,
bicause she is in bodie the weaker vessell, and in hart more inclined to
pitie (which Jeremie in his lamentations seemeth to confirme) what Lam. J
should a man doo in this case, for whome a woman was created as an cap. ve
1. Cor
helpe and comfort unto him? In so much as, even in the lawe of nature, Ibid. v
it is a greater offense to slea a woman than a man: not bicause a man is Ge. 2.
not the more excellent creature, but bicause a woman is the weaker Arist. l
proble
vessell. And therefore among all modest and honest persons it is thought
a shame to offer violence or injurie to a woman: in which respect Virgil/ Vir. Ge
saith, Nullum memorabile nomen fæminea in pæna est. [B. iv.]
God that knoweth my heart is witnes, and you that read my booke
shall see, that my drift and purpose in this enterprise tendeth onelie to
these respects. First, that the glorie and power of God be not so
abridged and abased, as to be thrust into the hand or lip of a lewd old
woman: whereby the worke of the Creator should be attributed to the
power of a creature. Secondlie, that the religion of the gospell may be
seene to stand without such peevish trumperie. Thirdlie, that lawfull
favour and christian compassion be rather used towards these poore
soules, than rigor and extremitie. Bicause they, which are commonlie
accused of witchcraft,/ are the least sufficient of all other persons to B2v
speake for themselves; as having the most base and simple education of
all others; the extremitie of their age giving them leave to dote, their
povertie to beg, their wrongs to chide and threaten (as being void of
anie other waie of revenge) their humor melancholicall to be full of
imaginations, from whence cheefelie proceedeth the vanitie of their
confessions; as that they can transforme themselves and others into
apes, owles, asses, dogs, cats, &c: that they can flie in the aire, kill
children with charmes, hinder the comming of butter, &c.
And for so much as the mightie helpe themselves together, and the
poore widowes crie, though it reach to heaven, is scarse heard here Eccl[u
upon earth: I thought good (according to my poore abilitie) to make
intercession, that some part of common rigor, and some points of hastie
judgement may be advised upon. For the world is now at that stay (as
Brentius in a most godlie sermon in these words affirmeth) that even as
when the heathen persecuted the christians, if anie were accused to
beleeve in Christ, the common people cried Ad leonem: so now, if anie
woman, be she never so honest, be accused of witchcraft, they crie Ad
ignem. What difference is betweene the rash dealing of unskilfull people,
and the grave counsell of more discreet and learned persons, may
appeare by a tale of Danæus his owne telling; wherein he opposeth the
rashnes of a few townesmen, to the counsell of a whole senate,
preferring the follie of the one, before the wisdome of the other.
At Orleance on Loyre (saith he) there was a manwitch, not only/ taken [B. iv.
and accused, but also convicted and condemned for witchcraft, who
appealed from thence to the high court of Paris. Which accusation the
senate sawe insufficient, and would not allow, but laughed thereat,
lightlie regarding it; and in the end sent him home (saith he) as accused
of a frivolous matter. And yet for all that, the magistrats of Orleance
were so bold with him, as to hang him up within short time after, for the
same or the verie like offense. In which example is to be seene the
nature, and as it were the disease of this cause: wherein (I saie) the
simpler and undiscreeter sort are alwaies more hastie & furious in
judgements, than men of better reputation and knowledge. Nevertheles,
Eunichius saith, that these three things; to wit, what is to be thought of
witches, what their incantations can doo, and whether their punishment
should extend to death, are to be well considered. And I would (saith
he) they were as well knowne, as they are rashlie beleeved, both of the
learned, and unlearned. And further he saith, that almost all divines,
physicians and lawyers, who should best know these matters, satisfieng
themselves with old custome, have given too much credit to these
fables, and too rash and unjust sentence of death upon witches. But
when a man pondereth (saith he) that in times past, all that swarved
from the church of Rome were judged heretikes; it is the lesse marvell,
though in this matter they be blind and ignorant.
And surelie, if the scripture had beene longer suppressed, more
absurd fables would have sproong up, and beene beleeved. Which
credulitie though it is to be derided with laughter; yet this their crueltie is
to be/ lamented with teares. For (God knoweth) manie of these poore B3
wretches had more need to be releeved than chastised; and more meete
were a preacher to admonish them, than a gailor to keepe them; and a
physician more necessarie to helpe them, than an executioner or
tormentor to hang or burne them. For proofe and due triall hereof, I will
requite Danæus his tale of a manwitch (as he termeth him) with another
witch of the same sex or gender.
Cardanus from the mouth of his owne father reporteth, that one Lib. 15
Barnard, a poore servant, being in wit verie simple and rude, but in his de var
rerum
service verie necessarie and diligent (and in that respect deerelie
beloved of his maister) professing the art of witchcraft,/ could in no wise [B. v.]
be dissuaded from that profession, persuading himselfe that he knew all
things, and could bring anie matter to passe; bicause certeine countrie
people resorted to him for helpe and counsell, as supposing by his owne
talke, that he could doo somewhat. At length he was condemned to be
burned: which torment he seemed more willing to suffer, than to loose
his estimation in that behalfe. But his maister having compassion upon
him, and being himselfe in his princes favor, perceiving his conceipt to
proceed of melancholie, obteined respit of execution for twentie daies. In
which time (saith he) his maister bountifullie fed him with good fat meat,
and with foure egs at a meale, as also with sweet wine: which diet was
best for so grosse and weake a bodie. And being recovered so in
strength, that the humor was suppressed, he was easilie woone from his
absurd and dangerous opinions, and from all his fond imaginations: and
confessing his error and follie, from the which before no man could
remoove him by anie persuasions, having his pardon, he lived long a
good member of the church, whome otherwise the crueltie of judgement
should have cast awaie and destroied.
This historie is more credible than Sprengers fables, or Bodins bables,
which reach not so far to the extolling of witches omnipotencie, as to the
derogating of Gods glorie. For if it be true, which they affirme, that our
life and death lieth in the hand of a witch; then is it false, that God
maketh us live or die, or that by him we have our being, our terme of life
appointed, and our daies numbred. But surelie their charmes can no
more reach to the hurting or killing of men or women, than their
imaginations can extend to the stealing and carrieng awaie of horsses &
mares. Neither hath God given remedies to sicknes or greefes, by words
or charmes, but by hearbs and medicines; which he himselfe hath Amos.
created upon earth, and given men knowledge of the same; that he La. Jer
Isai. 4
might be glorified, for that therewith he dooth vouchsafe that the Rom. 9
maladies of men and cattell should be cured, &c. And if there be no
affliction nor calamitie, but is brought to passe by him, then let us defie
the divell, renounce all his works, and not so much as once thinke or
dreame upon this supernaturall power of witches; neither let us
prosecute them with such despight, whome our fansie condemneth, and
our reason acquiteth: our/ evidence against them consisting in [B v. v
impossibilities, our proofes in unwritten verities, and our whole
proceedings in doubts and difficulties./
Now bicause I mislike the extreame crueltie used against some of B 3. v.
these sillie soules (whome a simple advocate having audience and justice
might deliver out of the hands of the inquisitors themselves) it will be
said, that I denie anie punishment at all to be due to anie witch
whatsoever. Naie, bicause I bewraie the follie and impietie of them,
which attribute unto witches the power of God: these witchmoongers will
report, that I denie there are anie witches at all: and yet behold (saie
they) how often is this word [Witch]* mentioned in the scriptures? Even * [] in
as if an idolater should saie in the behalfe of images and idols, to them
which denie their power and godhead, and inveigh against the reverence
doone unto them; How dare you denie the power of images, seeing their
names are so often repeated in the scriptures? But truelie I denie not
that there are witches or images: but I detest the idolatrous opinions
conceived of them; referring that to Gods worke and ordinance, which
they impute to the power and malice of witches; and attributing that
honour to God, which they ascribe to idols. But as for those that in verie
deed are either witches or conjurors, let them hardlie suffer such
punishment as to their fault is agreeable, and as by the grave judgement
of lawe is provided.
Places amended by the author, and to be read as followeth. The first
number standeth for the page, the second for the line.
46. 16. except you.
51. 9. one Saddocke.
75. 21. that we of
110. 21. as Elimas.
112. 10. is reproved.
119. 16. one Necus.
126. 12. Magus as.
138. 2. the hart.
144. 25. in hir closet at Endor, or in.
168. 31. the firmament.
187. 16. reallie finished.
192. put out the first line of the page.
247. 29. write it.
257. 32. an image.
269. 16. there be masses.
333. 14. evenlie severed.
363. 26. for bellowes.
366. 27. his leman.
438. 29. exercise the.
450. 1. that it is.
463. 19.*that businesse. [* 16]
471. 19. cōteineth nothing.
472. 11. I did deferre.
491. 6. so difficult.
491. 27. begat another.
503. 9. of all the.
519. 7. the Hevites.
542. 30. their reproch./
[Corrected in this 4th edition. The numbers of the 3rd line in original, i.e., from 438, are
smaller.]
The forren authors used in this Booke. [B. vi.]
Æ lianus.
Aetius.
Albertus Crantzius.
Albertus Magnus.
Albumazar.
Alcoranum Franciscanorum.
Alexander Trallianus.
Algerus.
Ambrosius.
Andradias.
Andræas Gartnerus.
Andræas Massius.
Antonius Sabellicus.
Apollonius Tyanæus.
Appianus.
Apuleius.
Archelaus.
Argerius Ferrarius.* [* Fer
Aristoteles.
Arnoldus de villa nova.
Artemidorus.
Athanasius.
Averroës.
Augustinus episcopus Hip.
Augustinus Niphus.
Avicennas.
Aulus Gellius.
Barnardinus de bustis.
Bartholomæus Anglicus.
Berosus Anianus.
Bodinus.
Bordinus.
Brentius.
Calvinus.
Camerarius.
Campanus.
Cardanus pater.
Cardanus filius.
Carolus Gallus.
Cassander.
Cato.
Chrysostome.
Cicero.
Clemens.
Cornelius Agrippa.
Cornelius Nepos.
Cornelius Tacitus.
Cyrillus.
Danæus.
Demetrius.
Democritus.
Didymus.
Diodorus Siculus.
Dionysius Areopagita.
Dioscorides.
Diurius.
Dodonæus.
Durandus.
Empedocles.
Ephesius.
Erasmus Roterodamus.
Erasmus Sarcerius.
Erastus.
Eudoxus.
Eusebius Cæsariensis.
Fernelius.
Franciscus Petrarcha.
Fuchsius.
Galenus.
Garropius.
Gelasius.
Gemma Phrysius.
Georgius Pictorius.
Gofridus.
Goschalcus Boll.
Gratianus.
Gregorius.
Grillandus.
Guido Bonatus.
Gulielmus de sancto Clodoaldo.
Gulielmus Parisiensis.
Hemingius.
Heraclides.
Hermes Trismegistus.
Hieronymus.
Hilarius.
Hippocrates.
Homerus.
Horatius.
Hostiensis.
Hovinus.
Hyperius.
Jacobus de Chusa Carthusianus.
Iamblichus.
Jaso Pratensis.
Innocentius. 8. Papa.
Johannes Anglicus.
Johannes Baptista Neapolitanus.
Johannes Cassianus.
Johannes Montiregius.
Johannes Rivius.
Josephus ben Gorion.
Josias Simlerus.
Isidorus.
Isigonus.
Juba.
Julius Maternus.
Justinus Martyr.
Lactantius.
Lavaterus.
Laurentius Ananias.
Laurentius a villavicentio.
Leo II. Pontifex.
Lex Salicarum.
Lex 12. Tabularum.
Legenda aurea.
Legenda longa Coloniæ.
Leonardus Vairus.
Livius.
Lucanus.
Lucretius.
Ludovicus Cælius.
Lutherus.
Macrobius.
Magna Charta.
Malleus Maleficarum.
Manlius.
Marbacchius.
Marbodeus Gallus.
Marsilius Ficinus.
Martinus de Arles.
Mattheolus.
Melancthonus.// B. vi. v
Memphradorus.
Michael Andræas.
Musculus.
Nauclerus.
Nicephorus.
Nicholaus 5. Papa.
Nider.
Olaus Gothus.
Origines.
Ovidius.
Panormitanus.
Paulus Aegineta.
Paulus Marsus.
Persius.
Petrus de Appona.
Petrus Lombardus.
Petrus Martyr.
Peucer.
Philarchus.
Philastrius Brixiensis.
Philodotus.
Philo Judæus.
Pirkmairus.
Platina.
Plato.
Plinius.
Plotinus.
Plutarchus.
Polydorus Virgilius.
Pomœrium sermonum quadragesimalium.
Pompanatius.
Pontificale.
Ponzivibius.
Porphyrius.
Proclus.
Propertius.
Psellus.
Ptolomeus.
Pythagoras.
Quintilianus.
Rabbi Abraham.
Rabbi ben Ezra.
Rabbi David Kimhi.
Rabbi Josuah ben Levi.
Rabbi Isaach Natar.
Rabbi Levi.
Rabbi Moses.
Rabbi Sedaias Haias.
Robertus Carocullus.
Rupertus.
Sabinus.
Sadoletus.
Savanorola.
Scotus.
Seneca.
Septuaginta interpretes.
Serapio.
Socrates.
Solinus.
Speculum exemplorum.
Strabo.
Sulpitius Severus.
Synesius.
Tatianus.
Tertullianus.
Thomas Aquinas.
Themistius.
Theodoretus.
Theodorus Bizantius.
Theophrastus.
Thucidides.
Tibullus.
Tremelius.
Valerius Maximus.
Varro.
Vegetius.
Vincentius.
Virgilius.
Vitellius.
Wierus.
Xanthus historiographus.
¶ These English.
Barnabe Googe.
Beehive of the Romish church.
Edward Deering.
Geffrey Chaucer.
Giles Alley.
Gnimelf Maharba [Abraham Fleming].
Henrie Haward.
John Bale.
John Fox.
John Malborne.
John Record.
Primer after Yorke use.
Richard Gallis.
Roger Bacon.
Testament printed at Rhemes.
T. E. a nameles author. 467.
Thomas Hilles.
Thomas Lupton.
Thomas Moore Knight.
Thomas Phaer.
T. R. a nameles author. 393.
William Lambard.
W. W. a nameles author. 542.
[These Contents in original end the book as do our Indices.]
The summe of everie chapter con-
teined in the sixteene bookes of this disco-
verie, with the discourse of divels and
spirits annexed thereunto.
¶ The first Booke.
N impeachment of witches power in meteors and elementarie
bodies, tending to the rebuke of such as attribute too much
unto them. Pag. 1.
The inconvenience growing by mens credulitie herein, with a reproofe of
some churchmen, which are inclined to the common conceived
opinion of witches omnipotencie, and a familiar example thereof.
pag. 4.
Who they be that are called witches, with a manifest declaration of the
cause that mooveth men so commonlie to thinke, & witches
themselves to beleeve that they can hurt children, cattell, &c. with
words and imaginations: and of coosening witches. pag. 7.
What miraculous actions are imputed to witches by witchmongers,
papists, and poets. pag. 9.
A confutation of the common conceived opinion of witches and
witchcraft, and how detestable a sinne it is to repaire to them for
counsell or helpe in time of affliction. pag. 11.
A further confutation of witches miraculous and omnipotent power, by
invincible reasons and authorities, with dissuasions from such fond
credulitie. pag. 12.
By what meanes the name of witches becommeth so famous, & how
diverslie people be opinioned concerning them and their actions.
pa. 14.
Causes that moove as well witches themselves as others to thinke that
they can worke impossibilities, with answers to certeine objections:
where also their punishment by law is touched. pag. 16.
A conclusion of the first booke, wherein is foreshewed the tyrannicall
crueltie of witchmongers and inquisitors, with a request to the reader
to peruse the same. pag. 17.
¶ The second Booke.
WHat testimonies and witnesses are allowed to give evidence against
reputed witches, by the report and allowance of the inquisitors
themselves, & such as are speciall writers herein. Pag. 19.
The order of examination of witches by the inquisitors. pag. 20.
Matters of evidence against witches. pag. 22.
Confessions of witches, whereby they are condemned. pag. 24.
Presumptions, whereby witches are condemned. pag. 25.
Particular interogatories used by the inquisitors against witches.
pa. 27.
The inquisitors triall of weeping by conjuration. pag. 29.
Certeine cautions against witches, and of their tortures to procure
confession. pag. 29.
The 15. crimes laid to the charge of witches, by witchmongers; speciallie
by Bodin, in Demonomania. 32.
A refutation of the former surmised crimes patched togither by Bodin,
and the onelie waie to escape the inquisitors hands. pag. 34.
The opinion of Cornelius Agrippa concerning witches, of his pleading/ for S s. i.
a poore woman accused of witchcraft, and how he convinced the
inquisitors. pag. 35.
What the feare of death and feeling of torments may force one to doo,
and that it is no marvell though witches condemne themselves by
their owne confessions so tyrannicallie extorted. pag. 37.
¶ The third Booke.
T He witches bargaine with the divell, according to M. Mal. Bodin,
Nider, Daneus, Psellus, Erastus, Hemingius, Cumanus, Aquinas,
Bartholomeus Spineus, &c. Pag. 40.
The order of the witches homage done (as it is written by lewd
inquisitors and peevish witchmoongers) to the divell in person; of
their songs and danses, and namelie of La volta, and of other
ceremonies, also of their excourses. pag. 41.
How witches are summoned to appeere before the divell, of their riding
in the aire, of their accompts, of their conference with the divell, of
his supplies, and their conference, of their farewell and sacrifices:
according to Daneus, Psellus, &c. p. 43.
That there can no real league be made with the divell the first author of
the league, and the weake proofes of the adversaries for the same.
pag. 44.
Of the private league, a notable tale of Bodins concerning a French ladie,
with a confutation. pag. 46.
A disproofe of their assemblies, and of their bargaine pag. 47.
A confutation of the objection concerning witches confessions.
pag. 49.
What follie it were for witches to enter into such desperate perill, and to
endure such intolerable tortures for no gaine or commoditie, and how
it comes to passe that witches are overthrowne by their confessions.
51.
How melancholie abuseth old women, and of the effects thereof by
sundrie examples. pag. 52.
That voluntarie confessions may be untrulie made, to the undooing of
the confessors, and of the strange operation of melancholie, prooved
by a familiar and late example. pag. 55.
The strange and divers effects of melancholie, and how the same humor
abounding in witches, or rather old women, filleth them full of
mervellous imaginations, & that their confessions are not to be
credited. p. 57.
A confutation of witches confessions, especiallie concerning their league.
pag. 59.
A confutation of witches confessions, concerning making of tempests
and raine: of the naturall cause of raine, and that witches or divels
have no power to doo such things. pag. 60.
What would ensue, if witches confessions or witchmōgers opinions were
true, concerning the effects of witchcraft, inchantments, &c.
pag. 63.
Examples of forren nations, who in their warres used the assistance of
witches; of eybiting witches in Ireland, of two archers that shot with
familiars. pag. 64.
Authorities condemning the fantasticall confessions of witches, and how
a popish doctor taketh upon him to disproove the same.
pag. 65.
Witchmongers reasons, to proove that witches can worke wonders,
Bodins tale of a Friseland preest transported, that imaginations
proceeding of melancholie doo cause illusions. pag. 67.
That the confession of witches is insufficient in civill and common law to
take awaie life. What the sounder divines, and decrees of councels
determine in this case. pag. 68.
Of foure capitall crimes objected against witches, all fullie answered &
confuted as frivolous. pag. 70./
A request to such readers as loath to heare or read filthie & bawdie S s. ii.
matters (which of necessitie are here to be inserted) to passe over
eight chapters. pag. 72.
¶ The fourth Booke.
OFthemselves
witchmoongers opinions concerning evill spirits, how they frame
in more excellent sort than God made us. Pag. 73.
Of bawdie Incubus and Succubus, and whether the action of venerie
may be performed betweene witches and divels and when witches
first yeelded to Incubus. pag. 74.
Of the divels visible and invisible dealing with witches in the waie of
lecherie. pag. 76.
That the power of generation is both outwardlie and inwardlie
impeached by witches, and of divers that had their genitals taken
from them by witches, and by the same means againe restored.
pag. 77.
Of bishop Sylvanus his leacherie opened & covered againe, how maids
having yellow haire are most combred with Incubus, how maried men
are bewitched to use other mens wives, and to refuse their owne.
pag. 79.
How to procure the dissolving of bewitched love, also to enforce a man
(how proper so ever he be) to love an old hag: and of a bawdie tricke
of a priest in Gelderland. pag. 80.
Of divers saincts and holie persons, which were exceeding bawdie and
lecherous, and by certeine miraculous meanes became chast.
pag. 81.
Certeine popish and magicall cures, for them that are bewitched in their
privities. p. 82.
A strange cure doone to one that was molested with Incubus.
pag. 83.
A confutation of all the former follies touching Incubus, which by
examples and proofes of like stuffe is shewed to be flat knaverie,
wherein the carnall copulation with spirits is overthrowne.
pag. 85.
That Incubus is a naturall disease, with remedies for the same, besides
magicall cures herewithall expressed. pag. 86.
The censure of G. Chaucer, upon the knaverie of Incubus.
pag. 88.
¶ The fift Booke.
OFthetransformations, ridiculous examples brought by the adversaries for
confirmation of their foolish doctrine. Pag. 89.
Absurd reasons brought by Bodin, & such others, for confirmation of
transformations. pag. 93.
Of a man turned into an asse, and returned againe into a man by one of
Bodins witches: S. Augustines opinion thereof. cap. 94.
A summarie of the former fable, with a refutation thereof, after due
examination of the same. pag. 97.
That the bodie of a man cannot be turned into the bodie of a beast by a
witch, is prooved by strong reasons, scriptures, and authorities.
pag. 99.
The witchmongers objections concerning Nabuchadnez-zar answered, &
their errour concerning Lycanthropia confuted. pag. 101.
A speciall objection answered concerning transportations, with the
consent of diverse writers thereupon. pag. 103.
The witchmongers objection concerning the historie of Job answered.
pag. 105.
What severall sortes of witches are mentioned in the scriptures, & how
the word witch is there applied. pag. 109.
¶ The sixt Booke.
T He exposition of this Hebrue word Chasaph, wherin is answe/red the
objection conteined in Exodus 22. to wit: Thou shalt not suffer a
S s. ii.
witch to live, and of Simon Magus. Acts 8. pag. 111.
The place of Deuteronomie expounded, wherein are recited all kind of
witches; also their opinions confuted, which hold that they can worke
worke* such miracles as are imputed unto them. [* sic]
pag. 113.
That women have used poisoning in all ages more than men, & of the
inconvenience of poisoning pag. 116.
Of divers poisoning practises, otherwise called veneficia, committed in
Italie, Genua, Millen, Wittenberge, also how they were discovered
and executed. pag. 119.
A great objection answered concerning this kind of witchcraft called
Veneficium. pag. 120.
In what kind of confections that witchcraft, which is called Veneficium,
consisteth: of love cups, and the same confuted by poets.
pag. 121.
It is prooved by more credible writers, that love cups rather ingender
death through venome, than love by art: and with what toies they
destroie cattell, and procure love. p. 123.
John Bodin triumphing against J. Wier is overtaken with false greeke &
false interpretation thereof. p. 125.
¶ The seventh Booke.
OFPythonisses
the Hebrue woord Ob, what it signifieth where it is found, of
called Ventriloque, who they be, & what their practises
are, experience and examples thereof shewed. Pag. 126.
How the lewd practise of the Pythonist of Westwell came to light, and by
whome she was examined; and that all hir diabolicall speach was but
ventriloquie and plaine cousenage, which is prooved by hir owne
confession. pag. 130.
Bodins stuffe concerning the Pythonist of Endor, with a true storie of a
counterfeit Dutchman. pag. 132.
Of the great oracle of Apollo the Pythonist, and how men of all sorts
have beene deceived, and that even the apostles have mistaken the
nature of spirits, with an unanswerable argument, that spirits can
take no shapes. pag. 133.
Why Apollo was called Pytho wherof those witches were called
Pythonists: Gregorie his letter to the divell. pag. 136.
Apollo, who was called Pytho, compared to the Rood of grace: Gregories
letter to the divell cōfuted. p. 137.
How diverse great clarkes and good authors have beene abused in this
matter of spirits through false reports, and by means of their
credulitie have published lies, which are confuted by Aristotle and the
scriptures. pag. 138.
Of the witch of Endor, and whether she accomplished the raising of
Samuel trulie, or by deceipt: the opinion of some divines hereupon.
p. 139.
That Samuel was not raised indeed, and how Bodin and all papists dote
herin, and that soules cannot be raised by witchcraft. pag. 140.
That neither the divell nor Samuel was raised, but that it was a meere
cousenage, according to the guise of our Pythonists. pag. 142.
The objection of the witchmongers concerning this place fullie answered,
and what circumstances are to be considered for the understanding
of this storie, which is plainelie opened from the beginning of the 28.
chapt. of the 1. Samuel, to the 12. verse. pag. 143.
The 12. 13. & 14. verses of 1. Sam. 28. expounded: wherein is shewed
that Saule was cousened and abused by the witch, & that Samuel
was not raised, is prooved by the witches/ owne talke. S s. iii
pag. 146.
The residue of 1. Sam. 28. expounded: wherein is declared how
cunninglie this witch brought Saule resolutelie to beleeve that she
raised Samuel, what words are used to colour the cousenage, & how
all might also be wrought by ventriloquie. p. 148.
Opinions of some learned men, that Samuel was indeed raised, not by
the witches art or power, but by the speciall miracle of God, that
there are no such visions in these our daies, and that our witches
cannot doo the like. pag. 151.
Of vaine apparitions, how people have beene brought to feare bugs,
which is partlie reformed by preaching of the gospel, the true effect
of Christes miracles. pag. 152.
Witches miracles cōpared to Christs, that God is the creator of al things,
of Apollo, and of his names and portraiture. pag. 154.
¶ The eight Booke.
T Hat miracles are ceased.
That the gift of prophesie is ceased.
156.
Pag. 158.
That Oracles are ceased. pag. 160.
A tale written by manie grave authors, and beleeved by manie wise men
of the divels death. An other storie written by papists, and beleeved
of all catholikes, approoving the divels honestie, conscience, and
courtesie. pag. 162.
The judgments of the ancient fathers touching oracles, and their
abolishment, and that they be now transferred from Delphos to
Rome. p. 164.
Where and wherein couseners, witches, and preests were woont to give
oracles, and to worke their feats. pag. 165.
¶ The ninth Booke.
T He Hebrue word Kasam expounded, and how farre a Christian may
conjecture of things to come. Pag. 167.
Proofes by the old and new testament, that certaine observations of the
weather are lawfull. pag. 168.
That certeine observations are indifferent, certeine ridiculous, and
certeine impious, whence that cunning is derived of Apollo, and of
Aruspices. pag. 169.
The predictions of soothsaiers & lewd preests, the prognostications of
astronomers and physicians allowable, divine prophesies holie and
good. pag. 171.
The diversitie of true prophets, of Urim, and of the propheticall use of
the twelve pretious stones conteined therein, of the divine voice
called Eccho. pag. 172.
Of prophesies conditionall: whereof the prophesies in the old testament
dee* intreat, and by whom they were published; witchmongers [* doe
answers to the objections against witches supernaturall actions.
pag. 173.
What were the miracles expressed in the old testament, and what are
they in the new testament: and that we are not now to looke for anie
more miracles. pag. 175.
¶ The tenth Booke.
T He interpretation of the Hebrue word
dreames, and divinations thereupon.
Onen, of the vanitie of
Pag. 177.
Of divine, naturall, & casuall dreames, with the differing causes and
effects. pag. 178.
The opinion of divers old writers touching dreames, and how they varie
in noting the causes therof. p. 179.
Against interpretors of dreames, of the ordinarie cause of dreames,
Hemingius his opinion of diabolicall dreames, the interpretation of
dreames ceased. pag. 180./
That neither witches, nor anie other, can either by words or herbs, thrust S s. iii
into the mind of a sleeping man, what cogitations or dreames they
list; and whence magicall dreames come. pag. 181.
How men have beene bewitched, cousened or abused by dreames to dig
and search for monie. pag. 182.
The art & order to be used in digging for monie, revealed by dreames,
how to procure pleasant dreames, of morning and midnight dreames.
p. 183.
Sundrie receipts & ointments, made and used for the transportation of
witches, and other miraculous effects: an instance thereof reported
and credited by some that are learned. pag. 184.
A confutation of the former follies, as well cōcerning ointments, dreams,
&c. as also of the assemblie of witches, and of their consultations and
bankets at sundrie places, and all in dreames. pag. 185.
That most part of prophesies in the old testament were revealed in
dreams, that we are not now to looke for such revelations, of some
who have drempt of that which hath come to passe, that dreames
proove contrarie, Nebuchadnez zars* rule to know a true expositor of [* sic]
dreames.
pag. 187.
¶ The eleventh Booke.
T He Hebrue word Nahas expounded, of the art of augurie, who
invented it, how slovenlie a science it is: the multitude of sacrifices
and sacrificers of the heathen, and the causes thereof.
Pag. 189.
Of the Jewes sacrifice to Moloch, a discourse thereupon, and of
Purgatorie. pag. 190.
The Cambals* crueltie, of popish sacrifices exceeding in tyrannie the [* sic]
Jewes or Gentiles.
pag. 191.
The superstition of the heathen about the element of fier, and how it
grew in such reverence among them, of their corruptions, and that
they had some inkling of the godlie fathers dooings in that behalfe.
pag. 191.
Of the Romane sacrifices, of the estimation they had of augurie, of the
lawe of the twelve tables. pag. 192.
Colleges of augurors, their office, their number, the signification of
augurie, that the practisers of that art were couseners, their
profession, their places of exercise, their apparell, their superstition.
pag. 193.
The times and seasons to exercise augurie, the maner and order thereof,
of the ceremonies thereunto belonging. pag. 195.
Upon what signes and tokens augurors did prognosticate, observations
touching the inward and outward parts of beasts, with notes of
beasts behaviour in the slaughterhouse. pag. 196.
A confutation of augurie, Plato his reverend opinion thereof, of contrarie
events, & false predictions. p. 196.
The cousening art of sortilege or lotarie, practiced especiallie by
Aegyptian vagabonds, of allowed lots, of Pythagoras his lot, &c.
pag. 197.
Of the Cabalisticall art, consisting of traditions and unwritten verities
learned without booke, and of the division thereof. cap. 198.
When, how, and in what sort sacrifices were first ordained, and how they
were prophaned, and how the pope corrupteth the sacraments of
Christ. pag. 200.
Of the objects whereupon the augurors used to prognosticate, with
certeine cautions and notes. pag. 201.
The division of augurie, persons admittable into the colleges of augurie,
of their superstition. pag. 202./
Of the common peoples fond and superstitious collections and S s iiii.
observations.
pag. 203.
How old writers varie about the matter, the maner, and the meanes,
whereby things augurificall are mooved. pag. 205.
How ridiculous an art augurie is, how Cato mocked it, Aristotles reason
against it, fond collections of augurors, who allowed, and who
disallowed it. pag. 206.
Fond distinctions of the heathen writers, concerning augurie.
pag. 208.
Of naturall and casuall augurie, the one allowed,and the other
disallowed. pag. 208.
A confutation of casual augurie which is meere witchcraft, and upon
what uncerteintie those divinations are grounded. pag. 209.
That figure-casters are witches, the uncerteintie of their art, and of their
contradictions, Cornelius Agrippas sentence against judiciall
astrologie. pag. 210.
The subtiltie of astrologers to mainteine the credit of their art, why they
remaine in credit, certeine impieties conteined in astrologers
assertions. pag. 212.
Who have power to drive awaie divels with their onelie presence, who
shall receive of God whatsoever they aske in praier, who shall obteine
everlasting life by meanes of constellations, as nativitie-casters
affirme. pag. 214.
¶ The twelfe Booke.
T He Hebrue word Habar expounded, where also the supposed secret
force of charmes and inchantments is shewed, and the efficacie of
words is diverse waies declared. Pag. 216.
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. pag. 217.
What effect & offense witches charmes bring, how unapt witches are,
and how unlikelie to worke those things which they are thought to
doo, what would follow if those things were true which are laid to
their charge. pag. 218.
Why God forbad the practise of witchcraft, the absurditie of the law of
the twelve tables, whereupon their estimation in miraculous actions is
grounded, of their woonderous works. pag. 220.
An instance of one arreigned upon the law of the twelve tables, whereby
the said law is prooved ridiculous, of two witches that could doo
woonders. pag. 221.
Lawes provided for the punishment of such witches as worke miracles,
whereof some are mentioned, and of certeine popish lawes published
against them. pag. 222.
Poetical authorities commonlie alledged by witchmongers, for the proofe
of witches miraculous actions, and for confirmation of their
supernaturall power. pag. 223.
Poetrie and poperie compared in inchantments, popish witchmongers
have more advantage herein than protestants. pag. 229.
Popish periapts, amulets & charmes, agnus Dei, a wastcote of proofe, a
charme for the falling evill, a writing brought to S. Leo from heaven
by an angell, the vertues of S. Saviors epistle, a charme against
theeves, a writing found in Christs wounds, of the crosse, &c.
pag. 230.
¶ A charme against shot, or a wastcote of proofe. Against the falling
evill, p. 231. A popish periapt or charme, which must never be said,
but carried about one, against theeves. Another amulet, pag. 233. A
papisticall charme. A charme found in the ca/non of the masse. Other S s. iii
papisticall charmes. pag. 234. A charme of the holie crosse. pag. 235.
A charme taken out of the Primer. pag. 236.
How to make holie water, and the vertues thereof, S. Rufins charme, of
the wearing & bearing of the name of Jesus, that the sacrament of
confession & the eucharist is of as much efficacie as other charmes,
and magnified by L. Vairus. pag. 237.
Of the noble balme used by Moses, apishlie counterfeited in the church
of Rome. pag. 238.
The opinion of Ferrarius touching charmes, periapts, appensions,
amulets, &c. Of Homericall medicines, of constant opinion, and the
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