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The like incantation, in stead of Consecration, is used also in the Sacrament of Baptisme: Where the abuse of Gods name in each severall Person, and in the whole Trinity, with the sign of the Crosse at each name, maketh up the Charm: As first, when they make the Holy water, the Priest saith, "I Conjure thee, thou Creature of Water, in the name of God the Father Almighty, and in the name of Jesus Christ his onely Son our Lord, and in vertue of the Holy Ghost, that thou become Conjured water, to drive away all the Powers of the Enemy, and to eradicate, and supplant the Enemy, &c." And the same in the Benediction of the Salt to be mingled with it; "That thou become Conjured Salt, that all Phantasmes, and Knavery of the Devills fraud may fly and depart from the place wherein thou art sprinkled; and every unclean Spirit bee Conjured by Him that shall come to judge the quicke and the dead." The same in the Benediction of the Oyle. "That all the Power of the Enemy, all the Host of the Devill, all Assaults and Phantasmes of Satan, may be driven away by this Creature of Oyle." And for the Infant that is to be Baptized, he is subject to many Charms; First, at the Church dore the Priest blows thrice in the Childs face, and sayes, "Goe out of him unclean Spirit, and give place to the Holy Ghost the Comforter." As if all Children, till blown on by the Priest were Daemoniaques: Again, before his entrance into the Church, he saith as before, "I Conjure thee, &c. to goe out, and depart from this Servant of God:" And again the same Exorcisme is repeated once more before he be Baptized. These, and some other Incantations, and Consecrations, in administration of the Sacraments of Baptisme, and the Lords Supper; wherein every thing that serveth to those holy men (except the unhallowed Spittle of the Priest) hath some set form of Exorcisme.
Nor are the other rites, as of Marriage, of Extreme Unction, of Visitation of the Sick, of Consecrating Churches, and Church-yards, and the like, exempt from Charms; in as much as there is in them the use of Enchanted Oyle, and Water, with the abuse of the Crosse, and of the holy word of David, "Asperges me Domine Hyssopo," as things of efficacy to drive away Phantasmes, and Imaginery Spirits.
Another generall Error, is from the Misinterpretation of the words Eternall Life, Everlasting Death, and the Second Death. For though we read plainly in Holy Scripture, that God created Adam in an estate of Living for Ever, which was conditionall, that is to say, if he disobeyed not his Commandement; which was not essentiall to Humane Nature, but consequent to the vertue of the Tree of Life; whereof hee had liberty to eat, as long as hee had not sinned; and that hee was thrust out of Paradise after he had sinned, lest hee should eate thereof, and live for ever; and that Christs Passion is a Discharge of sin to all that beleeve on him; and by consequence, a restitution of Eternall Life, to all the Faithfull, and to them onely: yet the Doctrine is now, and hath been a long time far otherwise; namely, that every man hath Eternity of Life by Nature, in as much as his Soul is Immortall: So that the flaming Sword at the entrance of Paradise, though it hinder a man from coming to the Tree of Life, hinders him not from the Immortality which God took from him for his Sin; nor makes him to need the sacrificing of Christ, for the recovering of the same; and consequently, not onely the faithfull and righteous, but also the wicked, and the Heathen, shall enjoy Eternall Life, without any Death at all; much lesse a Second, and Everlasting Death. To salve this, it is said, that by Second, and Everlasting Death, is meant a Second, and Everlasting Life, but in Torments; a Figure never used, but in this very Case.
All which Doctrine is founded onely on some of the obscurer places of the New Testament; which neverthelesse, the whole scope of the Scripture considered, are cleer enough in a different sense, and unnecessary to the Christian Faith. For supposing that when a man dies, there remaineth nothing of him but his carkasse; cannot God that raised inanimated dust and clay into a living creature by his Word, as easily raise a dead carkasse to life again, and continue him alive for Ever, or make him die again, by another Word? The Soule in Scripture, signifieth alwaies, either the Life, or the Living Creature; and the Body and Soule jointly, the Body Alive. In the fift day of the Creation, God said, Let the water produce Reptile Animae Viventis, the creeping thing that hath in it a Living Soule; the English translate it, "that hath Life:" And again, God created Whales, "& omnem animam viventem;" which in the English is, "every living Creature:" And likewise of Man, God made him of the dust of the earth, and breathed in his face the breath of Life, "& factus est Homo in animam viventem," that is, "and Man was made a Living Creature;" And after Noah came out of the Arke, God saith, hee will no more smite "omnem animam viventem," that is "every Living Creature;" And Deut. 12.23. "Eate not the Bloud, for the Bloud is the Soule;" that is "the Life." From which places, if by Soule were meant a Substance Incorporeall, with an existence separated from the Body, it might as well be inferred of any other living Creature, as of Man. But that the Souls of the Faithfull, are not of their own Nature, but by Gods speciall Grace, to remaine in their bodies, from the Resurrection to all Eternity, I have already I think sufficiently proved out of the Scriptures, in the 38. Chapter. And for the places of the New Testament, where it is said that any man shall be cast Body and Soul into Hell fire, it is no more than Body and Life; that is to say, they shall be cast alive into the perpetuall fire of Gehenna.
This window it is, that gives entrance to the Dark Doctrine, first, of Eternall Torments; and afterwards of Purgatory, and consequently of the walking abroad, especially in places Consecrated, Solitary, or Dark, of the Ghosts of men deceased; and thereby to the pretences of Exorcisme and Conjuration of Phantasmes; as also of Invocation of men dead; and to the Doctrine of Indulgences; that is to say, of exemption for a time, or for ever, from the fire of Purgatory, wherein these Incorporeall Substances are pretended by burning to be cleansed, and made fit for Heaven. For men being generally possessed before the time of our Saviour, by contagion of the Daemonology of the Greeks, of an opinion, that the Souls of men were substances distinct from their Bodies, and therefore that when the Body was dead, the Soule of every man, whether godly, or wicked, must subsist somewhere by vertue of its own nature, without acknowledging therein any supernaturall gift of Gods; the Doctors of the Church doubted a long time, what was the place, which they were to abide in, till they should be re-united to their Bodies in the Resurrection; supposing for a while, they lay under the Altars: but afterward the Church of Rome found it more profitable, to build for them this place of Purgatory; which by some other Churches in this later age, has been demolished.
