exècti sunt: eorum & formam & iustã longitudinem ponit.
Lycosthenes lib. de prodigijs & ostentis quo modo huiusmodi in
corporibus humanis inueniantur & qua ratione ingenerentur, aut
eijciantur & an tribuenda hac maleficijs & diabolica arti
Binfeldius in commentario ad titulum Codicis de maleficis &
Mathematicis pag. 510._]

In minde, stirring vp men to lust, to hatred, to loue, and the like[e]
passions, and that by altering the inward and outward sences, either in
forming some new obiect, or offering the same to the eye or eare, or
stirring the humors: for there being a neere coniunction betweene the
sensitiue and rationall faculties of the soule, if the one bee affected,
the other (though indirectly) must of necessity be also moued. As for
example, when they would prouoke any to loue or hatred, they propound an
obiect vnder the shew and appearance of that which is good and
beautifull, so that it may be desired and embraced: or else by
representation of that which is euill & infamous, procure dislike and
detestation. Neither is this any strange position, or improbable, but
may bee warranted by sufficient authority; and therefore
[f]_Constantius_ the Emperour doth expressely determine, all those
iustly punishable who sollicite by enchantments chaste mindes to
vncleannesse: And Saint [g]_Ierome_ attributeth vnto them this power,
that they can enforce men to hate those things they should loue, and
affect that which they ought to auoyd: and the ground hereof hath his
strength from the holy Scriptures: for the Diuell is able to enflame
wanton[h] lust in the heart, and therfore is named, _the Spirit of
Fornication_, _Osea 4. 12._ and vncleane, _Math. 12. 43._

[Footnote e: _Gratianus in decretis, Caietanus in summula titulo
de maleficio. Iaquerius in flagello fascinariorum, cap. 11. 12.