to thy Cradle to worship thee with Mystical gifts mercifully grant That by the pious Intercessions of these three Kings and Merits thou wouldst afford unto us thy servants that in the journey which we are undertaking with speed joy grace and peace we may come to the places we design to go to in peace and safety and after the dispatch of our business may be able to return safe and sound with all prosperity Who with the Father c. Amen 6 Lastly The Heathen had particular gods for every man in every condition and relation from his conception to his dissolution yea for every thing relating to man So much is affirmed by S. Austin out of Varro De Civit. Dei lib. 6. cap. 9. Varro begins to enumerate the gods from the conception of man in which number Janus is the first and proceeds gradually to old age and concludes the gods appertaining to men with Nenia the goddess of Funerals And then he mentions certain gods for every thing relating to man and shews what their office is and for what every one ought to be supplicated For Students they had Minerva for Lawyers Juno for Physicians Apollo and Aesculapius for Thieves Laverna for Whores Flora c S. Aust. de Civit. Dei Arnobius adv Gent. Gyraldus Rosinus Alexander ab Alexandro c. Thus our Romanists have particular Saints for every Condition and Profession Take a few instances S. Gregory for Scholars This Pope was a great Scholar and the Founder of many Schools and therefore is made the Patron of young Scholars On the Festival of this Saint saith Hospinian Boys were and still are in many places called to the School with certain songs by a suborned Bishop personating S. Gregory De Orig. Festor. Christian p. 42. S. Katharine for Students Hospin de Orig Fest Christ. p. 103. This Saint was eminent for her knowledg in the Tongues Natural Philosophy c. She confuted and converted Fifty Philosophers appointed to dispute with her and therefore is deservedly honoured by Students who by her means receive much knowledg and wisdom from God Al 's Villegas in ejus vita S. Cosma and Damian for Physicians Jacobus de Voragine and Villegas have recorded several Miracles wrought by these Saints in recovering sick persons upon which their Patronage is grounded Mantuan Fastor lib. 9. S. Leonard for Captives He obtained of Clodoveus King of France lately converted to Christ That all Prisoners visited by him might be released and where-ever he heard of any Captives he posted to them and procured their Liberty Petrus de Natalib lib. 10. cap. 29. God so adorned S. Leonard that whoever being cast into prison invoked his Name his Chains fell off and he was set at liberty without any impediment Hence it came to pass that many in remote Countreys who were freed by him from their chains and imprisonments came to him and brought their irons and fetters with them Hereupon he is made the Patron of Captives and invocated by them Jacob. de Voragine Legenda 150. S. Julian for Pilgrims Mantuan calls him Johanus and gives us this account of him As he was hunting the Hart which he pursued told him that he should kill both his Parents To prevent this he left them and went to a Prince in a remote Countrey where he behaved himself so well that the Prince gave him in marriage a noble Matron This being known to his Parents they came to visit him and though they found their Son from home yet his Wife when she understood who they were received them honourably and lodged them in her own Chamber But early the next morning when she was at her devotions her Husband return'd and going into the Chamber kill'd both his Parents supposing he had found a stranger in bed with his Wife But he was presently convinced of his mistake and told who they were And then it follows Obstupuit facinusque animo deflevit amaro Et placare Deum cupiens discessit ab armis Ac prope torrentis ripas ubi magna solebat Turba inopum ferri rapidoque in flumine mergi Constituit lectum quod praetereuntibus esset Hospitium commune dicuns seque sua tali Officio gratis Festor. lib. 2. Hence 't is that this Saint is called Hospitator one that most courteously entertaineth strangers and in the Roman Church is invoked by Pilgrims for good lodging Hospin Fest. Christ p. 37. S. Agatha for Nurses and hence her Festival is solemnly observed by them So much is affirmed by their Mantuan Fast lib. 2. Gloria Sicaniae gentis pulcherrima Virgo Diva Agatha nonas mensis tua Festa secundi Sacravere Nurus illa votiva serentes Dona die veniunt digitis fulgentibus auro Sericeisque tuas adeunt in vestibus aras S. Mary Magdalen for Whores Very remarkable is that which their Alf. Villegas writes concerning this Saint and though it be something long yet I cannot well pass it over since it may be very serviceable to the Modish Ladies of our times not perfectly instructed in the Roman Religion Moses the great Friend of God hath left written in the Book of Genesis That when God in the beginning created the World he made two great Lights but one bigger than the other and placed them in Heaven The greater was to give light in the day and the lesser to shine in the night These two Lights viz. the Sun and the Moon adorn the Heavens very much Jesus Christ our Lord when he founded his Church put therein two Lights that is the Sun and the Moon The Sun was to give light to them that walked by day and the Moon to illuminate those that travel by night Now let us see who is this Sun in the Church and who is this Moon We may well say This Sun clear resplendent and without any spot or stain is the glorious Virgin Mary for her very great clearness and beauty for that she bore in her Womb Jesus Christ our God who is the true Sun of Jestice and because she is cloathed with the Sun as the Evangelist S. John saith of her in his Revelations I saw a Woman clothed with the Sun whom all the holy Doctors say is the Mother of God But how cometh it to pass that she is said to be the President of the Day and to give light thereunto They are like the clear and bright Day that be in the grace of God because these do works worthy to be seen Of these then is this Sun President and to them giveth light in shewing them the way of Vertue by which men go to Heaven We have found who is the Sun and the greater Light of the Church viz. the religious Virgin Mary Let us now see who is the lesser Light that illuminateth the Church by night This is the Second Mary the B. S. Mary Magdalen and this Name fitteth her very well For as the Moon on one side is dark and on the other side where the Sun beholdeth her clear
Pagans Indeed Durand derives this dedication or consecration from the practice of the Jews and Gentiles and Durantus urgeth the latter as an argument for it De Ritib Eccles Cath. Lib. 1. cap. 24. First They consecrate the ground where the Church is to be built and the form and manner of it is thus prescribed in the Roman Ritual and Pontifical The Place being appointed by the Bishop where the Church is to be built the day before the first Stone is to be blessed or consecrated the Bishop or some Priest deputed by him fixeth a venerable Cross of wood where the Altar is to be erected The next day the Stone to be laid in the foundation of the Church which must be four square and the Corner stone is consecrated after this manner The Bishop or his Deputy having put on his Robes and standing in the place where the Church is to be built blesseth the Salt and Water and while the Clergy is singing an Antiphona and Psal 83. sprinkles the place where the Cross is set with holy Water The Psalm being ended the Bishop or Deputy turning himself towards the place thus sprinkled prayeth O Lord God though Heaven and Earth cannot contain thee yet thou art pleas'd to have a House upon Earth where thy Name may be always called upon We beseech thee visit this place with the serene aspect of thy Piety the merits of the Blessed Mary ever a Virgin and B. N. naming the Saint in whose Honour and Name the Church shall be built and by the infusion of thy grace purifie it from all defilement and being purified preserve it and thou who didst compleat the devotion of thy beloved David in the work of his Son Solomon vouchsafe to perfect our desires in this work and let all spiritual wickedness fly away Through our c. Amen Then the Bishop or Priest blesseth the first Stone saying O holy Lord Father Almighty Eternal God be pleased to bless ✚ this Stone to be the foundation of the Church in honour of S. N. Through our Lord c. Amen Then he sprinkles the Stone with holy Water and with a Knife makes the sign of the Cross in every part of it saying in the Name of the Fa †ther and of the Son †and of the Holy †Ghost And then this Prayer Bless O Lord this Creature of Stone and grant by the invocation of thy holy Name that whosoever shall with a pure mind assist in the building of this Church may obtain soundness of body and health of soul Through c. And after some other Ceremonies which I omit for brevity sake the Bishop or his Deputy toucheth the Stone and puts it in the foundation saying In the Faith of Jesu Christ we lay this first Stone in this foundation in the Name of the Fa †ther and of the Son †and of the Holy †Ghost that true Faith may flourish here and the fear of God and brotherly love and that this place may be destinated to Prayer c. And when the Mason hath laid the Stone with Mortar the Bishop sprinkles it with holy Water saying Sprinkle me with Hysop O Lord and I shall be clean and wash me and I shall be whiter than Snow After this he sprinkles every part of the place where the Church is to be built if it be not covered but if it be covered then he walks round about sprinkling the foundation of the Church Many other Ceremonies are observed and Prayers added which I must pass over Pontificale Rom. p. 199. Ritual Roman p. 241. And that they cast in silver and gold with the first Stone as the Heathen did Hospinian gives us two Instances out of Bruschius De Origine Templor Lib. 1. cap. 11. Secondly They consecrate the Church after it is built And that their Ceremonies used herein are as superstitious idle and ridiculous as those of Pagans needs no other proof than the meer relation and mystical signification of them And here I will follow their Durandus Rational Divin Officior Lib. 1. cap. 6. and Durantus de Ritibus Eccles Cathol Lib. 1. cap. 24. All being put out the Church except a Deacon who remains shut within the Bishop halloweth the water mixed with Salt before the door of the Church and in the mean time twelve Candles burn within before twelve Crosses painted on the Walls After this the Bishop the Clergy and People following him goes three times about the Church and with a Branch of Hysop sprinkles the Walls with holy Water and every time coming to the door smites it with his Pastoral Staff saying Lift up your heads O ye Gates and be ye lift up ye everlasting doors and the King of Glory shall come in And the Deacon within answereth Who is this King of Glory To whom the Bishop replies The Lord strong and mighty the Lord mighty in Battel At the third time the door being opened the Bishop with a few Ministers enters the Church saying Peace be to this house c. Then he begins at the left Corner of the East to write with his Pastoral Staff on the Pavement sprinkled with ashes the Greek Alphabet to the right Corner of the West and again from the right Corner of the East the whole Latin Alphabet to the left Corner of the West viz. in this Form according to the Roman Pontifical p. 222. Then the Bishop makes new Holy-water mixed with Salt Ashes and Wine wherewith he sprinkles the Altar Walls and Pavement of the Church After this he anoints with Chrism the Twelve Crosses painted on the Walls saying Let this Temple be sancti †fied In the Name of the Fa †ther and of the Son †and of the Holy †Ghost Lastly These and other Ceremonies being ended the Bishop celebrates Mass And then follows the mystical signification of these Ceremonies The Holy-water wherewith the Church is sprinkled signifies Baptism because the Church after a certain manner is baptized And the water is mixed with salt to denote our Prudence which is the condiment of all Vertues as Salt is of all Meats Again the threefold sprinkling of the Church within without with this Holy-water signifies the threefold immersion in Baptism And this is done for three reasons 1. For the expulsion of evil Spirits 2. For the purgation and expiation of the Church 3. For the removal of every Malediction For the Earth from the beginning was subject to a curse because man fell by its fruit but the Water was under no curse Hence our Saviour did eat fish and we do not read that he ate flesh except of the Paschal Lamb. And this sprinkling in their going about the Church signifies the care that God hath of his who sends his Angel to guard those that fear him Again the Bishops thrice going about the Church denotes our Saviour's threefold Circuit for the sanctification of the Church The first was when he came from Heaven to Earth The second when he descended
viz. to cure Diseases preserve Chastity c. see Alexander ab Alexandro in Genial Dier lib. 4. cap. 17. and Cicero lib. 1. de Legibus Thus our Romanists attribute extraordinary Virtues to their Holy-water Costerus tells us That the Virtues of Holy-water relate both to soul and body 1. To the Soul and they are seven 1. By the power of Holy-water Devils are expell'd out of places persons and things 2. Sins are remitted 3. Phantasms evil thoughts and distractions of mind in prayer and at other times are excluded 4. Our hearts are taken off from earthly things 5. Our souls are disposed to prayer and devotion 6. The grace favour and presence of the Holy Spirit are obtained 7. Mens minds are better prepared to understand Divine Mysteries and to receive the Sacrament For this aspersion of Holy-water is of force against every thing that may hinder the effect of Sacraments and for this cause 't is used in the consecration of Altars and Temples that from these places every impediment of prayer and devotion may be excluded 2. To the Body and they are four 1. The barrenness of men beasts and human things is cured 2. Great plenty of good things is obtained 3. Infirmities of the body are both prevented and removed 4. The noxious air is purged and the Pestilence and every Contagion expelled Apud Hospin de Templis Most or all of these Virtues seem to be grounded upon the form of Consecration and are asserted by Durantus de Ritib Eccles lib. 1. cap. 21. Durand Rational lib. 4. cap. 4. Bellarm. de Eccles Triumph lib. 2. cap. 7. De Missa lib. 2. cap. 15. Aquin. 3. Quest. 65. Art 1. Suarez in 3. Disp 12. Sect. 2. Gavantus Thesaur sacr Rit Pars 4. Tit. 19. I confess 't is disputed among the School-men VVhether these Effects are produced by Holy-water ex opere operantis or ex opere operato The first is asserted by Aquinas Hales Suarez c. and the second by Victoria Sotus Major Ledesma c. apud Suarez But that these Effects are produced by Holy-water is granted by all And Durantus hath collected several Examples as a further demonstration of this extraordinary Virtue of Holy-water take two or three One Joseph intending to re-build or rather repair the Temple of Hadrian in honour of Christ and wanting lime he commanded Furnaces to be made but the malicious Jews by their enchantments kept the fire from burning Joseph perceiving this sprinkled Holy-water upon the Furnaces and they presently took fire and burned Another cured the hip of a man with Holy-water A certain Woman turned into the form of a Mare by the power of Holy-water was restored to her former shape De Ritib lib. 1. cap. 21. 4. The Heathen sprinkled their Houses Fields Cities c. with lustral water This is clear from the fore-cited words of Theocritus Gyrald de Deis Gentium Syntagma 17. and Hospin de Origine Templor lib. 2. cap. 25. Thus do Papists sprinkle their Houses Beds Fields Vineyards c. with Holy-water 1. Their Houses saying this Prayer Omnipotent Lord God bless †this house that there may be in it health chastity victory vertue humility goodness and gentleness fulfilling of the Law and giving of thanks to God the Father Son and Holy Ghost and let this blessing remain upon this House and the Inhabitants now and for ever Amen And if the House be new built they say this Prayer We humbly beseech thee O God Father Almighty for this house and the persons and things in it that thou wouldst be pleased to bless †and sancti †fie it and bestow all good things upon it c. 2. Their Beds saying this Prayer Bless †O Lord this Bed that all who lye in it may be in thy peace and remain in thy favour and grow old and at last arrive at the Kingdom of heaven Through Christ our Lord. Rituale Romanum de Benedictionibus The Faithful may take Holy-water in Vessels and carry it home to sprinkle sick persons their Fields Vines and other things saith the same Ritual de Exorcismo Aquae Benedictae Thus you see there 's no difference except in Name between Pagan Lustral and Popish Holy-water they do most exactly agree in their matter uses and properties CHAP. XX. AGNVS DEI'S THE Heathen used saith Hospinian to send Sigillaria or Sigillaritia munera little Images to each other on the Feasts of Saturn and he urgeth the Testimony of Martial in Apophoretis Gloria tam parvi non est obscura sigilli Sum fragilis sed tu moneo ne sperne sigillum And 't is reported of Spartianus That he frequently sent these little Images to his Friends which at first were given to Children De Origin Festor Christian. p. 67. Macrobius gives us the original of these Sigillaria Saturn lib. 1. cap. 7 but more fully cap. 11. and tells us That the invention of them added six days to the Feast of Saturn Alexander ab Alexandro informs us That there was a Street in Rome where these Images were made and exposed to sale on the foresaid days In Genial Dier lib. 3. cap. 4. And Baronius mentions certain Bulls bullas different at least in form from the other which were superstitiously consecrated and had extraordinary Virtues attributed to them and therefore were hung about the necks of their Children to preserve them from Enchantments and Sorceries Annal. Tom. 1. ad annum 58. p. 606. These Bulls saith Authonius Thysius were made of gold silver or any other metal in the form of a heart and hollow containing Antidotes against Withcrafts and Enchantments and they were hung about the necks of Children especially those of Noble Parentage that they might become wise men overcome Sorceries and to keep them from filthy places companions and actions Observ in Valer. Maxim lib. 2. cap. 1. Thus do Papists hang little Images about their necks which they call Agnus Dei's and attribute extraordinary Virtues to them That this is done in imitation of the Heathen their great Baronius ingenuously confesseth The Gentiles wore certain Bulls or Amulets about their necks as Varro informs us de Lingua Latina lib. 6 which were superstitiously consecrated for the abolishing of these as it happens in many things Superstition being changed into Religion Christians carry about them a little Image of Christ made of holy Wax to which the same Virtues are attributed Annal ad annum 58. p 606. But that our Romanists are so far from abolishing Superstition that they exceed the Gentiles herein will appear if we consider 1. The matter which these Agnus Dei's are made of 2. The Ceremonies they are consecrated with 1. Let us remark the matter of which they are made These little Images of Christ that immaculate Lamb are made saith Durand of new consecrated Wax or the Paschal Candle of the precedent year mixed with holy Oil and Chrism Wax signifies his Humanity Honey in the Wax the Divinity in the Humanity The Bee which worketh
done to the honour of the Virgin and what was before done to the honour of Proserpina is now done to the praise of Mary Innocent 3. in Fest Purif Serm. 1. And Durandus Jacobus de Voragine c. tell us That these Ceremonies are still observed being changed to the better which Institution some attribute to Pope Vigilius others to Sergius and others to Gregory the Great but others think That this Feast was instituted by Vigilius adorn'd with Candles by Sergius and with Processions by Gregory Ration Divin Offic. lib. 7. cap. 7. Anselm Ryd apud Hospin Fest Christ p. 35. I will give the Reader a brief account of the Ceremonies with which our Romanists solemnize this Festival and then leave him to judg whether they be not as idle and superstitious as those observ'd by the Heathen Certainly if there be any thing more than a change of the Name 't is from the better to the worse Here three things are to be considered 1. The Benediction of these Candles 2. The Distribution of them 3. Their Processions 1. The Benediction of these Candles The Priest having dispatch'd so much of the Office for the day proceeds to bless the Candles placed before the Altar saying over them several Prayers of which take one or two O Lord Jesu Christ who inlightnest every one that cometh into the World pour out thy Bene †diction upon these Candles and sancti †fie them with the Light of thy Grace and propitiously grant That as these Lights kindled with visible Fire expel nocturnal darkness so inlighten our Hearts with invisible Fire that is the Splendor of the Holy Spirit that we may discern the things that are pleasing to thee and profitable to our Salvation Through Jesus Christ c. Amen Missale sec usum Ebor. in Fest Purificat Holy Lord Father Almighty Everlasting God who hast created all things of Nothing and by the Labour of Bees caused this Liquor to come to the perfection of a Wax-Candle We humbly beseech thee That by the Invocation of thy most Holy Name and by the Intercession of the B. Virgin ever a Virgin whose Festivals are this Day devoutly Celebrated and by the Prayers of all thy Saints thou wouldst vouchsafe to bless †and sancti †fie these Candles to the Use of Men and to the Health both of their Bodies and Souls And hear from Heaven the Prayers of this People who desire to carry these Candles devoutly in their Hands and to Praise thee in Hymns And be propitious to all that call upon thee whom thou hast redeem'd with the precious Blood of thy Son Who with Thee Amen Missale parvum in Fest Purisicat B. Mariae Then the Priest sprinkles the Candles thrice with Holy-Water saying this Antiphona Sprinkle me with c. And perfumes them thrice with Incense Gavantus Pars 4. Tit. 14. And that they attribute no less Power and Virtue to these Consecrated Candles than the old Pagans did to their Tapers and Torches is clear from what Naogeorgus writes of them Mira est candelis illis magna potestas Nam tempestates creduntur tollere diras Accensae simul sedare tonitrua coeli c. Apud Hospin Fest Christ p. 35. But lest they should question the Testimony of this Author I will subjoin one of their Consecratory Prayers which implies no less O Lord Jesu Christ Bless †this Creature of Wax to us thy Suppliants and infuse into it by the Virtue of the Holy Cross thy heavenly Benediction that in whatsoever places it shall be lighted or put the Devil may depart and tremble and fly away with all his Ministers from those Habitations and not presume any more to disturb them Manuale sec us Sarum p. 13. And in the Ordo Romanus we have this Benediction I bless thee O Wax in the Name of the Holy Trinity That thou may'st be in every place the Ejection of Satan and Subversion of all his Companions c. Purificat S. Mariae 2. Let us consider the Distribution of them After the aforesaid Ceremonies of Consecration are over the chiefest Priest goes to the Altar and he that officiates receives a Candle from him afterwards that Priest standing before the Altar towards the People distributes the Candles first to the Priest from whom he received a Candle then to others in order all kneeling except Bishops and kissing the Candle and the Priests Hand who delivers it And when he begins to distribute the Candles they sing this Antiphona A Light to lighten the Gentiles and the Glory of thy People Israel Missale parvum in Fest Purificat B. Mariae Gavantus Pars 4. Tit. 14. Perhaps some squeamish Heretick will say Why must these Candles be receiv'd with so much Reverence Ans 1. This Scruple alone bespeaks the Infelicity of those Persons who cannot resolve their Faith into the Church's Determinations But 2. Let him consider the great Sanctity of them the rare Virtues communicated to them and the excellent Mysteries which their great Doctors have discover'd in them There are three things saith Jacobus de Voragine in a Wax-Candle viz. The Wax the Week and Fire And these represent these three things in Christ The Wax signifies the Flesh of Christ which was born of the Virgin Mary without carnal corruption as the Bees make Wax without any commixtion or copulation The Week hid in the Wax signifies the pure Soul of Christ which lay hid in the Flesh The Fire or Light signifies the Divinity because our God is a consuming Fire Hence one saith Accipe per ceram carnem de Virgine veram Per lumen numen Majestatisque cacumen Lychnus est anima sub carne latens opimâ Legend 37. de Purificat Virgin 3. When these Candles are distributed a solemn Procession is made in which one carries a Censer another a Crucifix and the rest burning Candles in their Hands Rituale Roman p. 267. Gavantus Thesaurus Pars 4. Tit. 14. And the rudeness and disorders in their Processions are as great as those of Pagans See how their Mantuan speaks of them Fastor lib. 2. Ecce sacerdotum cera flagrante coruscant Agmina quae turbam faculas jaculantur in omnem Irruit undatim vulgus puerique frequentes Ad sacra porrectis manibus munuscula currunt Saepius accensis pubes villatica ceris Lascivire solet per rustica templa quod olim Me memini vidisse faces immittere certant Alter in alterius crines fumumque ciere Ludo incomposito tetris nidoribus aras Insiciunt risuque levi delubra profanant Sacrorum sic lapsus honor sic sancta recessit Relligio The Feast of S. Martin The old Romans had their Vinalia and the Greeks their Pithaegia Certain Festivals which they Solemniz'd with great Disorders and Extravagancies for then they first Broached their new Wine and having offer'd a certain quantity thereof to the gods and devoutly pray'd that the use of this Medicinal Drink might be healthful and not hurtful unto