continued Victorious and Prosperous Did Religion universally prevail and influence the hearts and lives of men then might we beat our Swords into plough-shares and our Spears into pruning-books then every man might sit under his own Vine eating the fruit thereof and none should make him afraid then there would be no leading into Captivity no complaining in our Streets no vexatious Suits no groanings of the oppressed no private injuries no publick Seditions In a word this would make England a Land of desire an heritage of glory even the glory of all Nations And in order to the advance of Religion so advantagious to Mankind let me recommend two Things to your special care and observation 1. The suppression of such Doctrines as subvert Religion particularly those of the Romish Church How dangerous they are to Government and destructive of Vertue you cannot be ignorant and how malepert the Promoters and Professors of them are lately grown is visible to all I am not for your sheathing the Sword of Justice in their Bowels such severity becometh Romanists best yet let them know you have one and that you dare draw it in the defence of that Faith you own which is truly Ancient Catholick and Apostolical 2. The strict Observation of the Christian Sabbath That this day is of Divine Institution and grounded on the fourth Commandment is expresly asserted in the Homily of the Time and Place of Prayer in these words Whatsoever is found in the Commandment appertaining to the Law of Nature as a thing most godly most just and needful for the setting forth of Gods Glory it ought to be retain'd and kept of all good Christian People and therefore by this Commandment we ought to have a Time as one Day in the week wherein one ought to rest yea from our lawful and needful works For like-as it appeareth by this Commandment That no man in the six days ought to be slothful or idle but diligently to labour in that state wherein God hath set him Even so God hath given express charge to all men That upon the Sabbath-day which is now our Sunday they should cease from all weekly and work-day labour to the intent That like-as God himself wrought six days and rested the â—eventh and blessed and sanctified it Even so Gods obedient People should use the Sunday holily not in Sports and Plays and rest from their common and daily business and also give themselves wholly not an hour or two to heavenly Exercises of Gods true Religion and Service So that God doth not only command the Observation of this Holy-day but also by his own Example doth stir and provoke us to the diligent keeping of the same If we will be the Children of our Heavenly Father we must be careful to keep the Christian sabbath-Sabbath-day which is the Sunday not only for that it is Gods express Commandment but also to declare our selves to be loving Children in following the Example of our gracious Lord and Father In which words we may observe 1. That by virtue of the fourth Commandment one day in seven is perpetually to be kept holy 2. That the keeping of the Lords-day is grounded upon and commanded in the fourth Commandment This Testimony I have urged to check those who confidently Preach and Print too contrary to their own Subscriptions That our Sabbath hath only the Churches Authority to support it and have no better Name than Judaick Precisians for the strict Observers of it But let me further add and 't is what I mainly intend That the devout and conscientious Observation of this Day is the Support of Religion A great Divine tells us The Commandment for the Sabbath is put in the close of the First and in the beginning of the second Table to denote That the Observation of both Tables depends much upon the sanctification of this Day And another observes That Religion is just as the Sabbath is it decays or grows as the Sabbath is esteemed it flourisheth in a due veneration of the Sabbath and it pines and consumes when the Sabbath is neglected I never knew any Place or Person eminent for Piety that was not careful in the sanctification of this Day My next request therefore Right Honourable and Worshipful is That you would unanimously and zealously endeavour to promote the strict Observation of our Christian Sabbath Let not the notorious Profaners of it escape unpunished I will not further oppress your Patience only crave your Patronage and favourable acceptance of this Treatise and a thankful acknowledgment of the great Obligations you have laid upon me That God would incline your hearts to contribute your utmost endeavours towards the advancement of true Religion and Vertue and Succeed you in them and Reward you for them That he would Confer on you all the Blessings you want and preserve and sanctifie those you have and Crown all with the unconceivable Glories of another World is now and shall be the humble and fervent Prayer of Your most obliged and Devoted Servant Joshua Stopford The Epistle to the Reader IGnorant Persons who know little or nothing of Rome but from the Pamphlets of her Parasites may be induced to fancy it to be no less than a Heavenly Jerusalem and they whose Ears are continually fill'd with the Venerable Expressions of Catholick Faith Holy Fathers General Councils Perpetual Successions S. Peters Chair c. ingeminated by Romanists may saith a late Writer by the very sound of such Words be some-what dispos'd to entertain a favourable Opinion of the Romish-Religion The Design of the following Treatise is to fortifie These against such allurements by representing both the one and the other in their true native Colours And to expose unto publick View such dismal Pieces of their Catholick Doctrine and Worship as whosoever observes them well shall have I hope no great temptation to look over-friendly towards Rome And in Order to this end I have used no arguments but such as all that can read may understand My present intention being only to instruct common Christians and to lead them in a plain way In discovering their Corruptions Superstitions and Idolatry I have used all sincerity urging nothing material to their prejudice but what is found either in their publick Liturgies or their best Authors and as much moderation as the matter in hand was capable of Indeed I am forced sometimes to call Things by their proper Names as lying with another Mans Wife Adultery purloining another mans goods Robbery adoring Stocks and Stones Idolatry And if our Romanists think these Expressions uncivil and instead of confessing themselves guilty of what is most justly charged upon them complain that I reproach them I must answer some-what like Elijah in the like case That they are the only men who have reproached themselves For I only say that which they do and cast nothing upon their Face but what I find in their Bosome and not the hundredth Part of it Some Hours and Days and Weeks I
the Chariots of Israel and the Horsemen thereof Saul disobeys and rejects Samuel when living but when dead he with great pains though no profit endeavours to recal him They build the Tombs saith our Saviour of the Prophets and garnish the Sepulchres of the Righteous when dead whom living their Fathers and they were acted by the same Spirit oppos'd and persecuted even unto death Vetus est morbus saith one of the Ancients quo mortui sancti coluntur vivi contemnuntur Thus do our Romanists at this day in their pretended honouring the ancient Saints and Martyrs whose Religion and Practices they persecute in the true Professours And their conformity herein with the old Pagans will appear in these following Particulars 1. The Heathen carefully kept and preserved the Reliques of their deceased Worthies that is Men eminent for Vertue and noble Exploits When their Bodies were burnt which Custom was generally observed in most Countries they carefully gathered their Bones and Ashes Kirchman handling this Question How the Ashes and Bones of those to whom they would give honour could be discerned from the ashes of the Wood and the bones of Animals which were often burnt with them He answers 1. Some think That they made Garments of Indian Flax which could not be burnt and that their Bodies were covered with them that their Bones and Ashes might be kept separate But this Opinion he rejects 2. He answers with Isaac Causabon That the dead Body to be burnt was so placed in the Pyra that its bones and ashes might remain separate and not be mingled with the ashes and bones of such things and creatures were burnt with it and hence 't was that they could distinguish them De Funeribus Roman lib. 3. cap. 7. And as these bones and ashes were carefully gathered so they were with no less care preserved for after they were sprinkled with Wine and perfumed with Odors they put them into a golden silver-pot or coffin Aelian writing of Severus the Emperor saith That his Body was translated from England to Rome in great pomp though some say 't was only a golden Pot containing his Reliques Thus do our Romanists carefully keep the Reliques of their Saints Are they not put into Chests of Gold Silver and kept under lock and key 2. The Heathen gave much reverence and veneration to the Reliques of their Hero's and the Places where they lay Pythia answer'd the Athenians who had sent to the Oracle of Apollo That they should bring back the bones of Theseus from Scyros whither he fled and where he was barbarously murthered by Lycomedes and putting them in some honourable place they should preserve and adore them devoutly Plutarch in vita Thesei And Plato saith of those that have liv'd well and dy'd nobly That they are become like Daemons and that we ought to serve them after their death and worship their Shrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Eusebium de Praeparat Evangel lib. 13. cap. 7. Cyril Alexand. contra Julian lib. 6. And from this custom of worshipping the Reliques of their Worthies proceeded the difficulty in granting unto those primitive Christians the Body of their Bishop Polycarp thinking that they would adore it though they protested That 't was unto the true God alone that they pay'd that Homage Euseb Hist Eccles lib. 4. cap. 15. I need not cite any more Authors since this practice of Pagans is confessed by our Adversaries of Rome Aquinas propounds this Argument against their Adoration of Reliques to which afterwards he returns a poor pitiful answer To worship Reliques is the practice of Heathens Suarez in 3 part Aquin. Disp 25. Art 6. I will not stand to mention all the ways by which the Heathen expressed their honour and veneration to these Reliques but only name two 1. In swearing by them 'T was the Superstition or Idolatry of Ethnicks to swear by the Reliques of their deceased Worthies Cyril Alexand. lib. 10. contra Julianum 2. In translating â—â—â—m from private and obscure to more publick and honourable places and this was done with great pomp and splendor Apollo admonished the Athenians as you heard to translate the bones of Theseus to Athens And he further adds That when Cymon had found them and brought them to the City the people received them with Processions and great joy as if Theseus himself had been alive Plutarch in ejus vita And the same Author tells us That the Ashes of Demetrius were brought by his Son Antigonus in great pomp to Corinth and received by the people with great veneration In vita Demetrii When the Messenians had killed by poyson Philopaemenes Commander of the Achaians Lycoras having utterly razed Messenes carried his Bones to Megalopolis because he was a worthy man Pausan in Arcadicis I forbear to mention the translation of Tisamenus the Son of Orestes of Phocion and many others Thus do our Romanists reverence and adore the Reliques of their Saints This is clear 1. From their Principles 2. From their Practices 1. From their Principles Bellarmine urgeth ten Arguments for this worship and adoration of Reliques De Sanctor Beatitud lib. 2. cap. 3. Suarez produceth six In 3. part Aqâ—in Quaest 25. Art 6. Disp 55. But why do I name private Doctors since 't is the determination of their much-admired Council of Trent The sacred Bodies of Holy Martyrs and others living with Christ which were living members of Christ and Temples of the Holy Ghost ought to be reverenced by the faithful so that let all be damned who affirm that honour and adoration is not due to the Reliques of Saints Ses 25. de Reliquiis And their Schoolmen handling this Question What adoration is to be given unto them They generally answer That Reliques respectively considered are to be worshipped with the same veneration that is due to the person whose Reliques they are 2. From their Practices Let us hear Cassander's ingenuous Confession In these last times too much is attributed to the Reliques and Memories of Saints insomuch as the better sort of men and those that were most zealous have placed the sum and substance as it were of Religion in searching out such Reliques adorning them with Gold and Jewels and building Temples and Memorials for them and the worser and wickeder sort have repos'd false confidence in the foolish and superfluous worshipping of them Consult de Reliquiis Here we see the practice both of the better and worser sort of people the one esteeming it the chiefest part of Religion and the other relying wholly upon it as the only means of purging away their sins and many ways do they express their reverence and veneration to these Reliques 1. They adorn them with silver gold c. The heads of Peter and Paul are inclos'd in so much silver as weigheth four thousand pounds besides Jewels and precious Stones of inestimable value Com. Pii 2. lib. 8. And the golden Tomb of Thomas of Canterbury was covered with Diamonds Carbuncles Eras Coll.
pray to this or that or another god And the very same thing is affirmed by our Romanists of their Saints That saying of Virgil Non omnia possumus omnes is true of the Saints saith Biel For all gifts are not granted to all but divers Vertues to divers Saints as Gerson writes de Oratione valore ejus Turn thee to some of the Saints for the supply of all necessities or to obtain some particular grace apply thy self to that Saint who is reputed famous for it Lect. 32 in Can. Missae That herein there is a perfect agreement between the Pagans and our Romanists will more fully appear in the following particulars 1 The Heathen prayed to Apollo or Aesculapius or both of them when visited with sickness S. Aust. de Civit. Dei lib. 3. cap. 17. lib. 4. cap. 21. Thus do our Romanists in the like condition or under the same circumstances pray to their Saints yea they have a particular Saint for every Disease which they pray unto 1 When visited with the Plague they pray unto S. Roch and S. Sebastian Whosoever saith this following prayer in the Worship of God and S. Roch shall not dye of the Pestilence by the grace of God Horae B. Virg. sec us Sar. p. 138. First we have this Antiphona O Venerable Confessor of God thy prayer and intercession hath obtained in Heaven That whoever shall devoutly call upon thee in affliction shall be forthwith by thy merits delivered from the peril of Plague and Pestilence Pray for us blessed Roch. And then we have this most excellent Prayer Almighty Everlasting God who by the merits and prayers of the most blessed Roch thy Confessor didst remove a certain general Plague grant to thy Supplicants That they who for the removing the like Plague flye to him confiding in thee by the prayer of this glorious Confessor they may be freed from the Pestilence and from all perturbation Through our Lord c. They pray likewise to S. Schastian for the removal of the Pestilence Hor. B. Virg. sec us Sar. p. 79. O God who hast so confirmed Blessed Sebastian thy glorious Martyr in thy faith and love that he could not be removed from thy holy Worship by any carnal allurements threats of Tyrants arrows or torments We pray for by his Merits and Intercession help in all tribulation comfort in persecution and in all times of danger remedy against the Plague c. 2 In Fevers and Agues they invoke S. Sigismund Missale sec us Sar. p. 47. Almighty Everlasting God who by thy holy Apostles and Martyrs hast vouchsafed to bestow divers gifts of Healing Grant we beseech thee to thy servant N here present who is wearied with the vexation of Fevers that by the Intercession of thy servant Sigismund King and Martyr thy Medicine may raise him to health and mercifully vouchsafe to restore him to his former soundness Through our Lord c. If those that are afflicted with Agues saith Gregory Turen cited by the Author of the Reflections c. do devoutly celebrate Mass in honour of him and offer an Oblation to God for the Rest of his soul presently their shakings cease their Fevers are extinguished and they are restored to their former health 3 For the Tooth-ach they pray to S. Apollonia Hor. B. Virg. sec us Sar. p. 71. Antiphona Virgo Christi egregia pro nobis Apollonia Funde preces ad Dominum ut tollat omne noxium Ne pro reâ—â—u criminum morbo vexemur dentium And in the Hor. B. Virg. sec us Rom. we have this prayer Almighty Everlasting God who didst deliver S. Apollonia thy Virgin and Martyr from the hands of her enemies and didst hear her prayer I entreat thee by her Intercession and the Intercession of S. Laurence thy Martyr together with that of all the He and She-Saints to expel pain from my Teeth and to make me safe and sound that I may return thee my eternal thanksgiving c. 4 For Inflamations they pray to S. Antony the Hermit Hor. B. Virg. sec us Sar. p. 138. Antiphona Antoni pastor inclyte Qui cruciatos resicis Morbos sanas distruis Ignis calorem extinguis Pie pater ad Dominum Ora pro nobis miseris The PRAYER O God who by the help of thy blessed Confessor S. Antonie dost vouchsafe the extinguishing of the fiery disease and to give refreshments to sick members we beseech thee grant that we being freed by his Merits and Prayers from the flames of Hell may be happily presented sound in mind and body before thee in glory Through c. 5 For Convulsions and Palsies they pray to S. Marus In the Brev. Eccles Trev. cited by the Learned Author of the Reflections c. we have this prayer O God who by the Intercession of S. Marus thy Confessor and Bishop dost vouchsafe to preserve and deliver men that invoke him from any diseased contraction of the body and members and from the Palsey Grant that we by the Merits of the same Saint may so enjoy health of bodily life that we may find the remedy of the eternal salvation of our souls in heaven Through our Lord c. There are many other Saints whose aid and assistance they implore in particular diseases and distempers of body as S. Venisa for the Green-sickness S. Otitia for sore-eyes S. Hubert for biting with mad-dogs S. Flacrius for the French-Pox S. Valentine for the Falling-sickness S. Blasius for bones that stick in the throat S. John the Evangelist for poyson and S. Benedict for the Stone S. Liberius for the Fistula S. Cuirinus c. Heshushius de Errorib Pontif. Loc. 28 and Otho Gualiperius apud Wolf Lect. Memor Tom. 2. p. 989. But these with many more for brevity sake I pass over 2 The Heathen commended their Warriors to Mars and Bellona S. Aust. de Civit. Dei lib. 4. cap. 11. Gyrald de diis Gent. Syntag. 9. p. 308 Syntag. 10 p. 312. 'T is reported of Appius that in the heat of a Battel he was seen to lift up his hands to Heaven and pray in these words O Lady Bellona if thou give us victory and the honour of this day then I vow unto thee a fair Temple And when he had thus prayed as if the goddess had put life into him and animated his courage both himself matched the courage of his Colleague and his Army answer'd the Vertue of their Commander Tit. Liv. Hist Rom. lib. 10. Our Romans commend their Warriors to S. George Mantuan saith That he is invocated in the place of Mars Fast. lib. 4. Maxime bellorum Rector quem nostra juventus Pro Maverte colit And in the Horae B. Virg. sec us Sar. p. 70 we have this Antiphona thus Englished by a late Author George Holy Martyr praise and fame Attend upon thy glorious Name Advanc'd to Knightly dignity The Daughter of a King by thee As she was making grievous moan By a fierce Dragon all alone Was freed from death
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
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