Book XII, chapters 1–9: Habar: charms, the laws against witchcraft, poets and popish periapts

BOOK XII.

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

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

Frigidus in pratis cantando rumpitur anguis.

Englished by Araham Fleming:

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

But hereof more shall be said hereafter in due place.

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

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

THat which is forbidden in the Scriptures touching inchantment or Witchcraft is not the wonderful working with words: For where words have had miraculous operation, there hath been alwayes the special Providence, power and grace of God uttered to the strengthening of the faith of Gods people, and to the furtherance of the Gospel: as when the Apostle with a word slue Ananias and Saphira. But the prophanation of Gods Name, the seducing, abusing, and cosening of the people, and mans presumption is hereby prohibited, as whereby many take upon them after the recital of such names as God in the Scripture seemeth to appropriate to himself, to foreshew things to come, to work miracles, to detect fellonies, &c. as the Cabalists in times past took upon them, by the ten Names of God, and his Angels, expressed in the Scriptures, to work wonders: and as the Papists at this day by the like names. by Crosses, by Gospels hanged about their necks, by Masses, by Exorcisms, by Holy-water, and a thousand consecrated or rather execrated things, promise unto themselves and others, both health of body and soul.

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

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

THe words and other the Illusions of Witches, Charmers, and Conjurers, though they be not such in operation and effect, as they are commonly taken to be: yet they are offensive to the Majesty and Name of God, obscuring the truth of Divinity, and also of Philosophy: For if God only give life and being to all creatures, who can put any such vertue or lively feeling into a body of Gold, Silver, Bread, or Wax, as is imagined? If either Priests, Devils, or Witches could so do, the Divine Power should be cheked and outfaced by Magical cunning, and Gods creatures made fervile to a Witches pleasure. What is not to be brought to pass by these Incantations, if that be true which is attributed to Witches? and yet they are women that never went to school in their lives, nor had any teachers: and therefore without art or learning; poor, and therefore not able to make any provision of metals or stones, &c. whereby to bring to pass strange matters, by natural Magick; old and stiffe, and therefore not nimble-handed to deceive your eye with legierdemain; heavy, and commonly lame, and therefore unapt to flie in the Air, or to dance with the Fairies; sad, melancholike, sullen and miserable, and therefore it should be unto them (Invita Minerva) to banquet or dance with Minerva; or yet with Herodias, as the common opinion of all Writers herein is. On the other side, we see they are so malicious and spiteful, that if they by themselves, or by their Devils, could trouble the Element, we should never have fair weather. If they could kill men, children, or cattel, they would spare none; but would destroy and kill whole Countries and Housholds. If they could transfer Corn (as is affirmed) from their neighbours field into their own, none of them would be poor, none other should be rich. If they could transform themselves and others (as it is most constantly affirmed) oh what a number of Apes and Owls should there be of us! If Incubus could beget Merlins among us, we should have a jolly many of cold Prophets.

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

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

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

ALthough among us, we think them bewitched that wax suddenly poor, and not them that grow hastily rich; yet at Rome you shall understand, that (as Pliny reporteth) upon these Articles one C. Furius Crassus was convented before Spurius Albinus, for that he being but a little while free, and delivered from bondage, occupying only tillage, grew rich on the sudden, as having good crops: so as it was suspected that he transferred his neighbours Corn into his Fields. No intercession, no delay, no excuse, no denial would serve, neither in jest nor derision, nor yet through sober or honest means: but he was assigned a peremptory day, to answer for life: And therefore fearing the sentence of condemnation, which was to be given there, by the voyce and verdict of three men (as we here are tryed by twelve) made his appearance at the day assigned, and brought with him his Ploughs and Harrows, Spades and Shovels, and other Instruments of husbandry, his Oxen, Horses, and working Bullocks, his Servants, and also his Daughter, which was a sturdy Wench and a good Houswife, and also (as Piso reporteth) well trimmed up in Apparel, and said to the whole Bench in this wise; Lo here my Lords, here I make my appearance, according to promise and your pleasures, presenting unto you my Charms and Witchcrafts, which have so inriched me. As for the labour, sweat, watching, care, and diligence, which I have used in this behalf, I cannot shew them at this time. And by this means he was dismissed by the consent of the Court, who otherwise (as it was thought) should hardly have escaped the sentence of condemnation, and punishment of death.

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

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

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

CHAP. VII. Poetical Authorities commonly alledged by Witchmongers, for the proof of Witches miraculous Actions, and for Confirmation of their Supernatural Power.

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

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

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

Again out of the same Poet they cite further matter.

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

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

Furthermore out of Ovid they alledge these following.

Nocte volant, puerós q; petunt nutricis egentes,
Et vitiant cunis corpora captae suis:
Carpere dicuntur lactentia viscera rostris,
Et plenum potu sanguine guttur habent:

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

Again out of Virgil in form following

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

Tho. Phaiers Translation of the former words of Virg.

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

Moreover out of Ovid they alledge as followeth.

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

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

Also out of the same Poet.

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

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

Et miserum tenues in jecur urget acus.

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

Also out of other Poets,

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

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

Quae sidera excantata voce Thessalâ
Lunámque coelo diripit.

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

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

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

Mens hausti nullâ sanie polluta veneni,
Incantata perit.

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

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

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

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

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

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

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

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

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

CHAP. VIII. Poetry and Popery compared in Inchantments; Popish Witchmongers have more advantage herein than Protestants.

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

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

CHAP. IX.

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

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

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

Englished by Abraham Fleming:

Balme, Virgine Wax, and Holy-Water,
An Agnus Dei make,
A gift than which none can be greater,
I send thee for to take.
From Fountain clear the same hath issue
In secret sanctified:
'Gainst Lightning it hath soveraign vertue,
And Thunder-cracks beside.
Each hainous sin it wears and wasteth,
Even as Christs precious blood;
And Women whiles their Travel lasteth.
It saves, it is so good.
It doth bestow great gifts and graces
On such as well deserve;
And born about in noisome places,
From peril doth preserve.
The force of fire, whose heat destroyeth,
It breaks and bringeth down:
And he or she that this enjoyeth,
No water shall them drown.

A Charm against Shot, or Wastecoat of Proof.

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

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

Against the Falling-Evill.

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

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

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

THis is a true copy of the Holy-writing, that was brought down from Heaven by an Angel to S. Leo, Pope of Rome; and he did bid him take it to King Charles, when he went to the battel at Ronceval. And the Angel said, that what man or woman beareth this writing about them with good devotion, and saith every day three Pater-nosters, three Aves, and one Creed, shall not that day be overcome or his Enemies, either bodily or ghostly; neither shall be robbed or slain of Theeves, Pestilence, Thunder, or Lightning, neither shall be hurt with fire or water, nor cumbred with Spirits, neither shall he have displeasure of Lords or Ladies: he shall not be condemned with false witness, nor taken with Fairies, or any manner of Axes, nor yet with the Falling-evil. Also, if a woman be in Travel, lay this writing upon her belly, she shall have easie deliverance, and the child right shape and Christendom, and the mother Purification of holy Church, and all through vertue of these holy Names of Jesus Christ following:

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

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

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

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

Another Amulet.

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

I find in a Primer, intituled The Hours of our Lady, after the use of the Church of York, printed anno 1516. a Charm with this titling in red letters; To all them that afore this Image of pity devoutly shall lay five Pater nosters, five Avies, and one Credo, piteously beholding these arms or Christ's passion, are granted thirty two thousand seven hundred fifty five years of pardon. It is to be thought that this pardon was granted in the time of Pope Boniface the ninth; for Platina saith, that the Pardons were sold so cheap, that the Apostolical Authority grew into contempt.

A Papistical Charm.

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

A Charm found in the Canon of the Mass.

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

Other Papistical Charms.

Aqua benedicta sit mihi salus & vita.

Englished by Abraham Fleming:

Let holy water he both health and life to me.

Adque nomen Martini omnis haereticus fugiat pallidus.

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

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

A Charm of the Holy-Cross.

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

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

Furthermore as followeth.

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

Englished by Abraham Fleming:

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

A Charm taken out of the Primer.

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