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
Plenty is likwise the product of Religion and that both Naturally and Morally Naturally as it makes men frugal and temperate and diligent in their Callings Morally as it brings the Blessing of God upon their enjoyments and undertakings Levit. 26. 3 If ye walk in my statutes and keep my commandments and do them Then I will give you rain in due season and the land shall yield her increase Again Deut. 28. 2 All these blessings shall come on thee and overtake thee if thou shalt hearken vnto the voice of the Lord thy God Blessed thou shalt be in the City and blessed thou shalt be in the field And ver 8. The Lord shall command the blessing upon thee in thy store-houses and in all that thou settest thine hand unto Thus you see what Advantages come to Human Societies by Religion it procures the choice Blessings of Peace and Plenty wherein their Happiness doth consist 2. Let us in the second place consider how advantagious Religion is to particular Persons and in reference only to the Good things of this life viz. Honours Pleasures and Profit Things which all men carnestly desire and set the highest value upon 1. It brings Honour Observe what honourable Titles are given to good men in Scripture they are called princes in all Lands a crown of Glory a royal Diadem a chosen Generation the Excellent of the earth c. What Diogenes said of Learning is applicable to Religion It makes young men sober old men happy poor men rich and rich men honourable Vertue is a lasting Pillar that causeth the righteous to be had in everlasting remembrance The disgrace which wicked men cast upon them is at worst but like the noise of some loud tongue-Gun gone as soon as heard but the Honour which God and good men put upon them is a pillar that endureth to all Eternity such a monument as neither time nor envy can waste or wear out 2. It brings Pleasure I know Satan would represent Christians under uggly Vizards and Christianity in the most frightful averting forms to make men loath both the one and the other But Religion is far from such a crabbed face and austere countenance Joy is one essential part of it Rom. 14 17. The Kingdom of God consisteth not in meats and drinks but in Righteousness and Peace and joy in the Holy Ghost Her ways saith Solomon speaking of Wisdom are ways of pleasantness Prov. 3. 17. The Pleasure which Religion yields is 1. Cordial it doth not only with Oyl cause the face to shine but with Wine make the heart glad The Blessed Virgin 's expression is My spirit rejoiceth in God my Saviour Luke 1. 47. 2. 'T is pure and unmixed Ther 's nothing adhering to it to make an abatement or put a check to it 3. 'T is permanent and lasting Carnal Pleasure is of a short continuance Job 20. 5. The triumphing of the wicked is short and the joy of the hypocrite but for a moment And Solomon compares it to the crackling of thorns under a pot Eccles 7. 6. Carnal Joy like a standing pool quickly dries up and leaves nothing but the mud of discontent Whereas the Pleasure that Religion yields is like a fountain of water ever running That is like a candle which goeth out in a snuff a stink This like the morning-light shineth brighter and brighter unto the perfect day 3. It brings Profit And what is more earnestly desired and highly valued by the Sons of men The Souldier for this will scale the Walls and leap upon the Pikes The Merchant for this will plow the Ocean and dance upon the surging Billows the Husbandman for this will rise up early and go to bed late c. Now Godliness with Contentment is great Gain 1 Tim. 6. 6. Wealth and Riches shall be in his House Psal 112. 3. Length of days is in her right hand and in her left hand Riches and Honour Prov. 3. 16. This just Right Honourable and Worshipful but imperfect Account which I have given you of Religion discovers unto us two Things 1. That Religion is no unreasonable thing God hath graciously conjoin'd Mans Duty and his Interest in serving God he serves himself in promoting Gods Glory he promotes his own Happiness Though God have the Right of absolute Dominion and might exact Obedience on his bare Command yet he 's more pleased to shew himself a Benefactor than a Lord and therefore descends to treat with men by the more gentle and inviting methods of Promises and Rewards Nay indeed the end of his Commands is only to make us capable Subjects of those eternal Felicities he desires to bestow And this surely is enough to excite Men to a faithful Improvement of those Talents they have receiv'd since 't is indeed themselves they are trading for 'T is true the Stock is Gods but all the Increase of it will by his bounty certainly devolve on them 2. That we should in our several places zealously endeavour the Advancement of Religion This is a Duty incumbent on all but more especially Persons in Authority and the Relation Right Honourable and Worshipful I stand in to You obliges me at this time to press it upon you And your Professions of Love and Zeal for Religion give me no small encouragement that this Exhortation will be kindly entertain'd That it may make the deeper Impression let me add to the former Considerations That in advancing Religion you will be highly serviceable both to your King and Country 1. To his Majesty for Religion lays the strongest obligation upon men to give tribute to whom tribute custom to whom custom and honour to whom honour is due in a word to render unto Caesar the things that are Caesars Prov. 24. 21. My Son fear the Lord and the King 1. Pet. 2. 17. Fear God honour the King Observe the order first Fear God and then Honour the King implying that men must be good Christians before they can be good Subjects Our late Soveraign doth acknowledg that natural influence which Religion hath upon the obedience of Subjects Take his own Words 'T is no wonder saith he if men not fearing God should not honour their King They will easily contemn such Shadows of God who reverence not that supream and adorable Majesty in comparison of whom all the glory of men and Angels is but obscurity And therefore he gives it in charge to his Son our gracious Soveraign to countenance and promote solid Piety None are more observant of Laws than they that are most a Law to themselves 2. To your Country yea the whole Kingdom The Wiseman tells us That righteousness exalteth a nation It brings the Blessings of mirth and joy peace and prosperity wisdom and policy riches and plenty success and victory God promiseth Israel to enrich them with all Blessings and advance them above all Nations upon their faithful Obedience Deut. 28. And the Heathen Poet could acknowledg That so long as Rome stood Religious so long she
agone Confer opem depone Vitae sordes coronae Caelestis da gaudia These are yet to be seen in two Manuscript-Tables in the Cathedral at York I will conclude this with a remarkable passage in the Bull of Clement 6 who doth not only grant a plenary Pardon to such as actually visit the Churches of S. Peter and Paul at Rome but to those also who dye in the way Take his own words Item concedimus quod si vere confessus in via moriatur quod ab omnibus peccatis suis sit immunis penitus absolutus Et mandamus Angelis Paradisi ut animam a Purgatorio penitus absolutam in Paradisi gloriam introducant We also grant That if he dye in the way being truly confessed he is absosolutely absolv'd from all his sins And we command the Angels of Paradise That they convoy his Soul delivered from Purgatory into the Glory of Paradise Apud Hospin de Temp. p. 381. And let not any Heretick interpret this as a piece of Arrogance in his Holiness For why may he not command the Angels to whom all things are subject And who can do in a manner whatsoever God himself can do CHAP. XXII EXORCISMS THAT the Heathen arrogated to themselves a power to cast out Devils as our Romanists do is clear from their own Historians and the Confessions both of Popish and Protestant Writers I will briefly remark the Methods and Ceremonies observed by them in their Exorcisms and shew how far our present Adversaries of Rome symbolize with them The Ways and Methods Rites and Ceremonies observed by the Heathen may be reduced unto two Heads viz. Words and Things 1. The Heathen used certain words in their Exorcisms Serapis prescribed the Egyptians a form of words wherewith they might expel Devils Eusebius de Preparat Evangel lib. 4. cap. ult Clemens Alexandrinus saith Magos gloriari se daemones habere coactos vi suorum carminum In Protrept apud Filesacum de Idol Mag. p. 800. These words were opprobrious commanding menacing barbarous and obscure Apollonius cast out a Devil saith Philostratus by reproachful words such as Masters use to their vain and idle servants calling him wicked and impudent and in great wrath commanded him to give some sign of his departure In vita Apollonii lib. 4. cap. 6. 'T is enquired by an Egyptian saith Eusebius the Prince of Magicians How it comes to pass that Devils are moved by terrible and threatning words and are bound by them as with certain chains De Praeparat Evang. lib. 5. cap. 6 And what were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesian words or writings so often spoken of by Writers but certain Inchantments used by Magicians in casting out Devils Magicians commanded saith Plutarch those who are possessed with evil spirits to pronounce the Ephesian words Sympos lib. 7. Quest 5. And That they were certain obscure and barbarous words is affirmed by Suidas and others These Ephesian words saith Hesychius were anciently six but afterwards Deceivers added others to them the names of the former were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Dr. Hammond in Act. 29. That the Heathen used in their Exorcisms certain exotick strange and barbarous words is confessed by Filesacus de Idol Magica p. 793 for such words are accounted most efficacious by Magicians And these words were not always spoken but sometimes written Philostratus mentions certain Philosophers called Brachmanni who by certain written words verbis terrificis minacibus commanded the Devil to go out of a young man lib. 3. cap. 12. And those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned were sometimes written and carried about by many who thereupon promised themselves That they should obtain whatsoever they desired and among other things a power to cast out Devils Anáxilas the Poet is said to have carried the Ephesian Letters in pieces of Leather sewed together Athenaeus Dypnosoph lib. 12. 2. The Heathen used certain Things in their Exorcisms as Herbs Fumigations c. St. Austin tells us That the Heathen cast out Devils by Herbs Stones certain Animals Sounds Voices and Figures De Civit. Dei lib. 10. cap. 11. And lib. 21. cap. 6 he saith Devils are enticed and allured by certain kinds of Herbs Animals Charms and Ceremonies I saw a certain private man saith Josephus amongst the Hebrews that cured divers possessed of Devils in the presence of Vespasian his Sons Tribunes and Soldiers And the Cure was effected after this manner He applied to the Nose of the Daemoniack a Ring under the Seal whereof was a kind of Root discovered by Solomon which drew out the Devil through the nostrils of the Possessed as soon as he smelled at it Antiq. lib. 8. cap. 2. And the same Historian mentions the Herb or Root used in their Exorcisms On the North-side of the City there 's a place called Baaras where also groweth a root of the same name the colour whereof resembleth the flame and it shineth at night like the Sun-beams and is not easie to be pulled up till that one cast upon it the Urine of a Woman or her Flowers which being done whosoever toucheth it is sure to dye except he carry the root hanging on his hand And a little after he adds This Herb notwithstanding all this danger is diligently sought out for the virtue it hath for it driveth away Devils out of mens bodies if it be but applied unto them De Bello Judaico lib. 7. cap. 25. And Justin Martyr tells us That this way of ejecting Devils was like to that of the Gentiles In Dial. cum Tryphon And the same is affirmed by Pliny Hist Nat. lib. 24. cap. 17. Democritus the Prince of Magicians after Pythagoras hath commended the Herb Aglaophotis which is thought to be the same with Baaras so call'd for its bright shining colour and that Magicians use it when they cast out Devils And that the Heathen used certain Fumigations is not less evident Your Exorcists saith Justin Martyr loc praedict as the Gentiles use Thymiamata vincula By the first he understands Fumigations such as the Heathen used in casting out Devils And by the latter Inchantments which are called Bonds ab effectu The Jews and Gentiles thought that Devils are expell'd out of mens Bodies by Fumigations Martin Delrio Disq Magic lib. 6. cap. 2. And to the foresaid Remedies they added a certain I suppose consecrated Garment Euseb de Prâ—parat Evang. lib. 5. cap. 6. These and many such-like Methods and Ceremonies the Heathen used in ejecting Devils And that our Romanists herein symbolize with them is most evident They observe the very same Methods but with some additions of Folly and Superstition To make this clear I will give the Reader a brief account of them The Priest or Exorcist being come into the Church and apparell'd according to his Order and kneeling devoutly before the Altar he makes the sign of the Cross in his fore-head mouth and breast saying Let the sign of the Cross †be in my fore-head
Let the words of Christ †be in my mouth Let the Weapons of Christ †be in my breast By the sign of the Cross †deliver us O God from our enemies Let the power of the Fa †ther confirm me Let the Wisdom of the Son †teach me Let the love of the Holy †Ghost enlighten me Nos cum prole pia Benedicat Virgo Maria. Mengus Flagel Daemon p. 36. The Priest being thus prepared and armed in all points what is he not able to do how do the poor Devils quake and tremble at the very sight of him But let us come to the bloody skirmish and observe the valour of the Man 1. He signs the Demoniack in the Forehead Mouth and Breast with the sign of the Cross saying Let the Power of the Fa †ther comfort thee Let the Wisdom of the Son †teach thee Let the Love of the Holy †Ghost enlighten thee And a little after I command you O Devils who are come to the help of those that vex this Creature of God N. upon pain of Excommunication Here he shews his Courage and immersion in the Lake of Fire and Brimstone for a thousand years that ye yeild no aid and assistance to these Devils who torment the Body of this Creature of God N. And I command you O Devils who trouble this Creature of God N That ye presently depart and leave him safe and sound without any hurt either of soul or body And I command all your Enemies in the Name of the most Holy Trinity That they compel you to yeild obedience to my Precepts And I command you upon the same pains That ye neither say nor do any thing that may displease those that are either present or absent except what I shall ask you Mengus ibid. 2. He ties a Stole about the neck of the possessed with three knots saying O ye abominable and rebellious Spirits I conjure adjure and compel you wheresoever you have your residence in this man By the Fa †ther and the Son †and the Holy †Ghost that ye immediately understand the words of my conjuration and the virtue of it and that ye dare not to depart from this Creature of God and Image of Christ without my licence and as the * They report of S. Juliana that she ti'd the Devils hands behind him whipt him bravely with a great Chain and though he earnestly begg'd her savour and not to abuse him before all the people yet she dragged him about the Market-place and then without any compassion threw him into a Jakes Foulis Hist of Popish Treas Saints of God have bound Devils with Chains so I bind you cum ista stola jocunditatis with this Stole of jocundity Mengus p. 37. If it be queried Why 't is called Stola jocunditatis I suppose because the Priest doth greatly rejoice when he hath got the poor Devils thus bound and fetter'd And here his Policy is to be commended who first chains and shackles these wicked Spirits for having them once fast bound he may with more ease rule and govern them But his Courage I do not much admire who dares not enter the list with them except they be first shackled But I proceed 3. The Priest lays his hands on the head of the Daemoniack and signing him in the forehead with the sign of the Cross repeateth certain words and these are either Sacred or Profane The former are either some Sentences of Scripture or some Names of God 1. Some Sentences of Scripture and here the beginning of St. John's Gospel is accounted most prevalent as also those words in the Canon of the Mass * Caesarius mentions a certain Woman possessed that came to Sigeberg and being in the Oratory of S. Michael when 't was discoursed How Luciser was bound in Hell The Devil answered by her Ye fools With what Chains do ye think my Master is bound in Hell With Iron Chains No no There are three words in the Mass wherewith he is bound Some asking him What words they are Answered That he durst not repeat them But saith he bring me a Book and I will shew you them A Missal is brought which she opened and at the very first found the Canon of the Mass and laid her finger on these words Per ipsum c. Serarius in Tob. cap. 8. Quest 8. Per ipsum cum ipso in ipso 2. Some Names of God especially those strange and obscure Names Hel †Heloym †Heloa †Eheye †Tetragrammaton †Adonay †Saday †Sabaoth †Sother †Emanuel †Alpha †Omega †Primus Novissimus †Principium Finis †Agyos †Yschiros †Otheos †Athanatos †Agla †Jehova †Homousion †Ya †Messias †Esereheye †Christus Vincit †Christus Regnat †Christus Imperat †Increatus Pater †Increatus Filius †Increatus Spiritus Sanctus †Mengus p. 38. The latter are either Inquisitory or Opprobrious 1. The Priest puts some Questions to them as Whether they be many or few What is his Name and the Names of his Companions For what cause they entred In what hour By what person they are to be expelled By what Saint Who are their Enemies in Heaven and Who in Hell By what Words they are most tormented Whether they are bound there by any Compact or Inchantment How that may be dissolved Who is the chief of them in that person Mengus docum 4. p. 50. Ritual Roman p. 301. Nay the Priest may put an Oath to the Devil for the discovery of such things as are necessary to his expulsion Take the form of this Oath I swear and promise to thee Priest or Minister of Christ to observe all things which thou shalt command me and that I will be punctual in what I promise thee I invoke the Almighty God against me and as a Revenger of this my Perjury let him send his Holy Angels mighty in battel to cast and expel me out of this Body And I invoke Lucifer together with all other Principalities Furies and Infernal Punishments that they rise up against me with all their Fury and Indignation and hale me into the lowest and most tormenting-place in Hell where I may suffer a thousand thousand times greater Torments and from which I may never be delivered Amen Mengus p. 195. 2. The Priest useth certain reproachful words Mengus gives us several forms of exprobation Docum 10 and p. 103. O unclean Spirit most miserable Tempter Deceiver Father of Lies Heretick Fool Beastial Furious Enemy of thy Creator Luxurious Mad Cruel Vnjust Thief Beast Serpent Damned Creature cursed eternally of God for thy pride c. Mengus from the example of S. Francis commendeth sordid words utter'd to the disgrace and reproach of the Devil For when B. Francis would deliver his This is like the man that called Satanas Snotty-nose Brother Ruffinus he bids him say to the Devil Open thy mouth and I will
may be a flaming fire against all the snares of the Enemy c. Meng p. 222. 6. If what hath been done be not effectual then the Priest flies to his never-failing Remedy a certain Potion And though some men industriously conceal what hath cost them much pains and study though it be eminently useful and advantagious to others yet these Gentlemen are not more happy in discovering than charitable in communicating Secrets that may be beneficial to Mankind and particularly this excellent Recipe which they say must be made after this manner Take a pound or two of Veal or any other flesh in season and boil it well without Salt then take six or eight ounces of the Broth first consecrated by the Priest and put into it two ounces of consecrated Oil and when they are well mixed give it warm to the Patient or Possessed but before he take it let the Priest give him a piece of consecrated bread saying Take this bread for the destruction of all the Inchantments and wicked works of Satan In the Name of the Fa †ther c. Mengus p. 120 121. Here it may be necessary to give the Reader one Caution That he be not so unmannerly as to ask these great Masters How these sensible and corporeal things can act upon spiritual and immaterial Substances 'T is enough that they say it is so That Devils are affected vexed tormented and expel'd by natural and corporeal things is affirmed by Mengus Docum 3. And Serarius tells us That they do it efficacia quadantenus naturali by an efficiency after a sort natural In Tob. 8. Quaest 3. We must therefore suppose the Devil upon the receit of this Potion to be in great pain and torment and doubtless the poor Fiend would gladly be gone But behold he is chain'd and fetter'd and cannot depart without license and another piece of penance he must do before he can obtain it viz. That to the honour of God and edification of others he confess some Article of the Faith that in the virtue of that Article he give reverence to God Almighty by bending the knee and bowing the head thrice to the ground in adoration of the most Holy Trinity Meng Docum 5. These you 'l say are hard terms but no question the Devil in this sad pickle readily submits to them for ease and liberty And now we must suppose the skirmish over and this great Conqueror I mean the Priest triumphing over his vanquisht Enemy and yet 't is hard to say whether of the two is more joyful And what can keep the Patient or Possessed from rejoycing with them Doubtless nothing except the fear of a second Invasion either by this or some other Devil We say The burnt child dreads the fire and this Devil being once delivered from the torments which he lately suffered methinks he should not desire to return certainly he will not if the late Potion was but as painful to him as 't was to the poor Demoniack Yet lest he should attempt it the Priest useth this dreadful and most effectual Conjuration I conjure you †O Air Earth Water and Fire by God the Father Almighty and by the Angels and Arch-Angels and by all the Court of Heaven and by the Merits and Prayers of all Saints That ye have no power to entertain and keep this cursed and most wicked Spirit but that ye presently cast him out and all that favour him And O thou Hell and infernal Fire and all you infernal Devils observe and understand the words of my mouth I conjure you by all the Names of God by S. Mary the Mother of our Lord Jesu Christ by S. John the Baptist c. That ye presently obey my Commands and receive and secure this wicked Spirit Meng p. 141 But though this Devil may be confin'd to the infernal pit yet by others he may be assaulted and invaded Against those also there 's an effectual Remedy which is thus prepared The Priest takes a Paper and having blessed and besprinkled it with Holy-water writes upon it these words Then he takes exorcised Salt some Wax of the Paschal Candle or any other Consecrated VVax and consecrated Rue and having sprinkled them with Holy water he wraps them all up in the foresaid Paper and hangs them about the neck of the Patient Meng p. 256 257. And now I leave him in a transport of joy and bidding defiance to all the Devils in Hell CHAP. XXIII Observation of Holy-days THE Institution of Festivals by the Heathen in honour of their gods and the conformity of our Romanists herein were before asserted and cleared I come now to remark the manner of their Observation or with what Rites and Ceremonies they were solemnized wherein also the Church of Rome doth exactly symbolize with them This hath been confessed by many and lamented by some of their own VVriters Nicolaus de Clemangis Erasmus Cornelius Agrippa Polydor Virgil c. The last tells us That in his time Holy-days were most acceptable to young men for no other reason but that they had then leisure to lead about dances especially among the Italians who after the custom of the ancient Pagans did usually exhibit Shews and Plays unto the people reciting Comedies and personating the Lives and Martyrdoms of the Saints in Churches in which that all might receive equal delight they acted them in their Mother-tongue Thus was it heretofore among the ancient Romans De Inventor Rerum lib. 5. cap. 2. For the further illustration of this point I will instance in several Festivals The Feast of our Saviours Nativity That the Pagan Saturnalia were kept about the same time that we observe our Christmas is agreed upon by most Authors Gyraldus Rosinus Macrobius c. And that our Romanists celebrated this Feast with the same Solemnities will appear if we consider these following particulars 1. The ancient Romans and Grecians on their Saturnalia entertained their Friends and Neighbours with most costly Feasts and Banquets and so spent the time in excessive eating and drinking Mutuas inter sese â—â—nas epulationesque agitabant Hospin Fest Pagan p. 130. Lazius de Repub. Roman lib. 10. cap. 9. And thus do our Romanists celebrate this great Festival of our Saviours Nativity This is so notorious to all men that 't will be unnecessary to mention Authors Their practice is thus described by Naogeorgus apud Hospin Fest Christ p. 26. Selectis onerant dapibus mensasque faecumque Paneque vescuntur miro magnisque placentis Ludunt compotant ineunt convivia laeti 2. In the ancient Saturnalia Masters feasted their Servants and became Servants to them Maxima pars Graium Saturno maximè Athenae Conficiunt sacra quae Cronia esse iterantur ab illis Cumque diem celebrant per agros Vrbesque fere omnes Exercent epulis laeti samulosque procurant Quisque suos nostrique itidem mos traditus illinc Iste ut cum dominis famuli tum epulentur ibidem Laur. Accius apud
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