Papists sprinkle their Sepulchers with Holy Water perfume them with Incense c. Holy Water saith Durand burning Coals with Frankincense are put into the Sepulcher Holy Water that Devils who much dread it may not come near unto the Body for they are wont to rage against the Bodies of the dead that what they could not do in life they may do after death Frankincense is put there to remove the noisom smell of the Body or to signifie that the departed offer'd unto his Creator the acceptable odour of good Works c. Lastly Laurel and such-like which always keep their greenness are cast in to signifie that they who are dead in Christ cease not to live Rational lib. 7. cap. 35. num 38. Belethus Explicat divin Officior cap. 161. 7. The Heathen offer'd Gifts and Sacrifices for the dead on certain days after their decease the third seventh ninth tenth twentieth thirtieth and fortieth day that is for so many days So much is asserted by Rosinus And hence saith he their Parentationes Feralia Novendialia Decennalia Vicennalia Tricennalia c. had their Original Antiq. Roman lib. 5. cap. 39. The sâ—me is affirmed by Kirchman de Funerib Roman lib. 4. cap. 1. And in the next Chapter he gives us a large account of the Gifts and Sacrifices which were offer'd for them on these days Thus do our Romanists offer Gifts and Sacrifices for the dead the third seventh day after their decease The Church of Rome hath appointed an Office for the dead on these days in which we have this Prayer We beseech thee O Lord graciously accept the Gifts which we offer unto thee for the Soul of thy Servant N. that being purged by Heavenly Remedies it may rest in thy Piety Through our Lord c. Amen Missale parvum Miss pro defunctis p. 240. I cannot here pass over in silence the pretty taking Reasons which their great Durand hath given for these Observations and their mystical Significations Some commemorate the Dead the third day having respect to the Resurrection of Christ which was on the third day or to the Trinity or that their Sins may be remitted which they when alive committed three ways viz. in thought word and work Others observe the seventh day 1. That the dead may sooner come to the Sabbath of Eternal Rest 2. That all his Sins may be pardon'd that he committed in this life which is measured by seven days 3. Because of the sevenfold Number of Soul and Body for the Soul hath three Powers viz. rational concupiscible and irascible and the Body consisteth of four Elements Others observe the ninth day that the Souls of the deceased being freed from punishment by this Office they may be joined to the nine Orders of Angels Others observe the thirtieth day 1. Because three tens make thirty for by three we understand the Trinity and by ten the Decalogue Therefore we observe the thirtieth day for the dead that God would in mercy pardon their offences committed against the Decalogue and the Trinity 2. Because the Number of the Moon is perfected in thirty days therefore we observe the thirtieth day for the dead to denote that their Works are full and perfect before God Others observe the fortieth day 1. That God would pardon what they have committed against the Doctrine of the four Gospels and ten Commandments 2. To represent our Saviours Burial praying that the dead may have Glory with Christ who lay in the Sepulcher fourty hours Others observe the fiftieth day because fifty is a perfect Number and signifies the year of Jubilee c. Rationale divin Officior lib. 7. cap. 35. Spectatum admissi risum teneatis amici CHAP. XXVII I Will only mention lest this Book should swell into too great a Volume some other Doctrines and Ceremonies taught and observed in the Roman Church which they have deriv'd from or at least wherein they symbolize with the old Pagans Holy Vessels and Vestments The Heathen consecrated their Vessels and Vestments used in Sacrifice and other holy Services Natalis Comes Mythol lib. 1. cap. 14. Brissonius de Formul lib. 1. p. 6. And Homer tells us that these Purifications were made with Sulphur and Water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad lib. 16. And their Vestments also were purified Casta placent superis pura cum veste venite Tibul. lib. 2. eleg 1. Puraque in veste sacerdos Setigerae faetum suis intonsamque bidentem Attulit Virgil. Aeneid lib. 12. Thus do our Romanists consecrate their Vessels and Vestments for holy uses The Bishop having put on his Robes saith to the People Beloved Brethren let us pray That God and our Lord would sanctifie these Vessels with the inspiration of his heavenly Grace c. And then after a short Prayer he anoints the Patten and Chalice with holy Oyl saying Vouchsafe O Lord to conse †crate and sancti †fie this Patten and Chalice by this Vnction and our Benediction in Christ Jesu our Lord c. And then follows this Prayer Almighty Everlasting God we beseech thee pour out by our hands the aid of thy Benediction that these Vessels may be sanctified by our Bene †diction and by the Grace of the Holy Ghost may become a new Sepulcher for the Body and Blood of our Lord Jesu Christ Through the same Amen And lastly he sprinkles them with holy Water And much after the same manner doth the Bishop consecrate their Sacerdotal Vestments He reads certain Prayers of which this is one O God of invincible Power the Creator and Sanctifier of all things attend to our Prayers and be pleased with thine own mouth to bless †sancti †sie These Vessels and Vestments are supposed to be so holy upon their Consecration that 't is not lawful for Laymen to touch them Decret pars 3. dist 1. cap. 41 42. and conse †crate these Vestments of Levitical Sacerdotal and Pontifical Glory which are to be used by thy Servants and vouchsafe to make all that use them fit for thy Mysteries and devoutly serving thee in them acceptable to thee Through our Lord Amen And then he sprinkles them with holy Water Pontificale Roman p. 355. Blessing of Sheep The Heathen had their Palilia on the 11th or as others on the 12th of the Calends of May. Which Fâ—stival was dedicated to Pales the Goddess of Shepherds This Feast was solemniz'd with several Ceremonies 1. They made a Perfume of the Embers of a Calf the Blood of a Horse and the Top of a Bean. 2 Early in the morning the Shepherd did lustrate or purge the Sheepfold and Sheep after this manner He sprinkled the Sheep with Water and walked about the Sheepfold burning Sulphur Savine and Laurel and by this Perfume he thought the Sheep were purged and all Diseases expel'd 3. After these Purgations Prayers were made to Pales that she would bless the Sheep c. Gyraldus de diis Gent. Syntag 17. p. 526.
conclude this with the words of their Polydor Virgil ' The Sportful Youth of both Sexes goes into the Fields and brings back the green Branches of Trees with Songs Dances These things seem to be taken from the old Romans by whom Flora the Goddess of all Fruits was lasciviously worshipped De Inventor Rerum lib. 5. cap. 2. These Instances are sufficient to prove this Assertion That the Roman Church doth symbolize with the old Pagans in the Observation of their Festivals wherein they follow the Counsel and Advice of Gregory the Great to Mellitus Beda Histor Eccles lib. 1. cap. 30. CHAP. XXIV MASSE-CEREMONIES THE Pagan Priests observed several Ceremonies in their Sacrifices and solemn Ministrations and that herein they are imitated by our Romanists in the Mass will appear in these following Particulars 1. The Pagan Priests used many Turnings in their Sacrifices and these had their mystical significations Dempster in Rosin de Antiq. Roman p. 324. Gyraldus de Diis Gent. Syntag. 17. p. 499. Alexander ab Alexand in Genial dier lib. 4. cap. 17. Tiraquellus Annot. in eund Atque aliquis modo trux visâ jam vertitur arâ Vinaque dat tepidis farraque salsa focis Ovid Fastor lib. 3. Cumque manus puras fontanâ perluit undâ Vertitur Ovid. Fastor lib. 3. And that they turned on their right Hand is affirmed by Gyraldus Syntag. 17. p. 502. Alex. ab Alex. lib. 4. cap. 17. Brissonius de Formul lib. 1. p. 35. And Dempster produceth the Testimony of Valerius Flaccus Setinus Inde ubi sacrificas cum conjuge venis ad aras Aesonides unà que adeunt unà que precari Incipiunt ignem Pollux undamque jugalem Praetulit ut dextrum vertantur in orbem To this he adds many other Testimonies Take only that of Plautus Quo me vertam nescio Si Deos adoras dextrovorsum censeo These Ceremonies are exactly observed by our Romish Priests in the Mass The Priest saith Durand turns himself five times at the Altar which denote the five Apparitions of Christ to his Disciples on the Day of his Resurrection And he turneth on the Right Hand 1. To signifie That the Angel sate on the Right Hand in the Sepulchre of our Lord. 2. That the Priest hath a Right Intention for himself and the People to the Heavenly Country which is signified by the Right Hand according to that in the Canticles His right hand shall embrace me 3. That the People are to pray for things Eternal which are signified by the Right Hand hence Christ is said to sit at the Right Hand of his Father Rationale Divin Officior Here the Reader may see what a rare Faculty Romanists have in expounding and applying Scripture lib. 4. cap. 14. num 10 11. 2. The Heathen taught That the Gods delighted in an odd Number Numero Deus impare gaudet Virgil. And this was so constantly observed in their Sacrifices that 't was known by the Number unto what God they were offer'd whether Celestial or Infernal for to the latter the Number is equal and to the former unequal Gyraldus de diis Gentium Syntag. 17. And the Number Three was the Prince of all the unequal Numbers So much is confessed by Virgil Tibul Ovid Natalis Comes c. Idem ter socios purâ circumtulit undâ Virgil. Aeneid lib. 6. Et digitis tria thura tribus sub limine ponit Ovid Fastor lib. 2. And the Number Seven was sometimes observ'd Apuleius de Asino Aureo lib. 11. This Number was consecrated to Minerva by the Pythagoreans Natal Comes Mythol lib. 4. cap. 5. p. 296. That our Romanists observe constantly an odd Number in their Prayers and Mass-Collects is so notorious that it needs not any proof Because God delighteth in an odd Number * Observe 't is grounded on Virgil's Maxim which discovers the Original of this Custom saith Durand they say odd Prayers in the Mass viz. either One Three Five or Seven One to signifie the Unity of Faith or Sacrament of Unity Three to signifie the Mystery of the Trinity Rare Mysteries and such as a dull Protestant could never have discovered and because Christ prayed three times in his Passion saying Father if it be possible let this Cup pass away from me Five to denote the Five Wounds of Christ or that his Passion was divided into Five Seven to signifie the Seven Gifts of the Holy Ghost Rationale divin Officior lib. 4. cap. 15. num 15. Durantus de Ritib Eccles lib. 2. cap. 16. num 9. But Two they must not say according to the judgment of Pope Innocent since the Number of Two is infamous for God hateth Division and Discord Hence when God blessed the Works of the other Days we do not read that he blessed those of the Second because the Number Two first departed from Unity and from it all other divisible Numbers have their Original Durandus Durantus ibid. A most admirable Reason and fit only for a Romanist to urge 3. The Pagan Priests washed their Hands often in their Sacrifices Gyraldus de diis Gentium Syntag. 17. Alexander ab Alex. in Genial dierum lib. 4. cap. 17. Natalis Comes Mythol lib. 1. cap. 10. His Dea placanda est haec tu conversus ad aras Dic quater vivo perlue rore manus Ovid. Fastor lib. 4. Thus do Popish Priests wash their Hands three times at the Mass The first precedeth the Mass in reverence of so great a Sacrament and that the Action may be spiritually purify'd Durandus Rational lib. 4. cap. 3. num 4. Gavantus Thesaurus Sacror Rit pars 2. Tit. 1. p. 115. And Durantus grounds this Ceremony upon the Practice of the Heathen De Rit Eccles lib. 2. cap. 28. num 6. The second Washing is after the Offertory and here they wash only their Thumbs and First-fingers that they may more worthily touch their God Gavantus pars 2. tit 7. p. 188. The Priest going about saith Durantus to offer the Sacrifice washeth his Hands again as if according to Albertus Magnus there needeth a further and fuller Purification even from Venial Sins and the Relicks of all Sins saying with the Psalmist I will wash my hands among the innocent De Ritib Eccles lib. 2. cap. 28. num 1. After the second Thurification saith Durand the Priest washeth his Hands again that being more and more cleansed he may offer an immaculate Sacrifice holy and acceptable to God and that he may not be guilty of the Body and Blood of our Lord according to that My hands are clean from the blood of this man And he washeth at the Right Corner of the Altar the Right Hand signifying Prosperity and the Left Adversity because we offend more in Prosperity than Adversity Rationale divin Offic. lib. 4. cap. 28. num 1 2 3. The third Washing is after the Mass then the Priest saith the same Author washeth his Fingers lest any thing of the Sacrament should stick to them not that any Pollution is contracted thereby but
call upon thee with devout sighs and pray unto thee with affectionate piety Blot out the internal sins of our thoughts and the external sins of our works And a little after We sigh with weeping for our sins yet we trust in thee Mother of Piety Give pardon freely to them that are penitent Horae B. Virg. sec us Sarum p. 147. Omnes quos Dei gratia Ab hac exemit patria Bona donans coelestia Nostra laxate crimina Hymnus de Omnibus Sanctis 2. For Reconciliation Let us humbly call upon the Child-bearing Virgin let us offer unto her our sighs and groans Propitiation is not to be found without her nor Salvation without her fruit By her sins are purged and by the fruit of her soul they are made white c. Psal 136 in Psalterio Mariae O all ye Saints and Elect of God for whom he hath from the beginning prepared a Kingdom I beseech you by the love wherewith he hath loved you help me most miserable sinner before death shall snatch me hence and reconcile me to my Creator before Hell shall devour me c. Horae B. Virg. sec us Sarum p. 71. 3. The donation of grace and spiritual gifts Remember us O Saviour of them that are lost hear the groans of our hearts infuse grace into them out of thy treasuries Psal 61. Conserve in us the good things of Nature and let the good things of grace be multiplied by thee Psal 135. in Psalterio Mariae Thou art full of Vertue above all the Citizens in Heaven give us vertues and assistance c. And a little after Thou dost replenish all women with the best riches fill us who are indigent with thy grace Horae B. Virg. sec us Sarum p. 146. Ave Agnes gloriosa Me in fide serves rectâ Dulcis Virgo dilecta Te exoro precibus Charitate da perfecta Deum per quem es electa Colere pie omnibus De S. Agneta 4. Illumination of mind O Lady be thou my light let the splendor of thy face and serenity of thy grace shine upon my mind Ps 26. Be merciful unto me O Lady Mother of light and splendor enlighten us O Lady of Truth and Vertue Ps 109 in Psalterio B. Mariae They sing this Hymn to S. Agnes Agnes agni foemina Nos intus illumina Radices extirpata Peccatorum Which is thus Englished by that learned and worthy person in his Reflections upon the Devotions of the Roman Church p. 385. Agnes who art the Lamb's chast Spouse Enlighten thou our minds within Not only lop the spreading Boughs But root out of us every Sin O holy Patriarchs holy Prophets pray for my sins and all the darkness of error being utterly expell'd illustrate the eyes of my mind with the light of true Catholick Faith Ad omnes Patriarchas Prophetas 5. Protection from enemies Let Mary arise and let all her enemies be scattered Dissolve the Empire of our Enemies and destroy all their iniquity Ps 67. in Psalterio B. Mariae When Pope Gregory 7 went to deprive the Emperor of Germany and absolve his subjects from their obedience he used this prayer Blessed Peter Prince of the Apostles I beseech thee incline thine ears and hear me thy Servant whom thou hast brought up from mine Infancy and to this day delivered me from the hands of wicked men who have hated and persecuted me c. Platina in ejus vita O S. Denys Doctor of France and excellent Martyr I beseech thee do not despise me but deliver me from all poverties and tribulations of soul and body Holy Denys I beseech thee and thy companions that ye receive my soul when it shall be presented before the Tribunal of the Judg and entreat the mighty King That by your suffrages I may merit to be delivered from eternal torments Ad. S. Dionysium I will conclude this with part of a most devout prayer for so it is called to the B. Virgin Mary O most Illustrious and most Excellent Glorious ever-Virgin Mary Mother of our Lord Jesus Christ my Lady Queen and Lady of the whole Creation who forsakest none despisest none sendest none away desolate that humbly and devoutly comes unto thee with a good and pure heart do not despise me for my most grievous sins do not forsake me for mine innumerable iniquities neither for the hardness and filthiness of my heart cast me out of the sight of thy Grace and Love But for thy greatest Mercy and sweetest Piety hear me firmly confiding in thy Mercy And help me most Holy and Glorious Virgin in all my tribulations straits and necessities And in all my undertakings grant me counsel and assistance and deliver me from all mine enemies visible and invisible Give me vertue and fortitude against the temptations and machinations of the World the Flesh and the Devil Horae B. Virg. sec us Sar. p. 128. 6. Deliverance from the power of Satan Judg me O Lady c. Deliver me from the malignant Serpent and pestiferous Dragon Let thy blessed Virginity bruise his head and thy holy merits subdue his power Ps 42 in Psalterio B. Mariae Hail sweet Mother of Christ whom thou sorrowing and weeping sawest taken bound beaten Remember this sorrow O Mother of Mercy keep me from the snares of the Devil and from reproaches Horae B. Virg. sec us Sar. p. 144. Holy Michael be thou to me a Breast-plate ✚ Holy Gabriel be to me an Helmet ✚ Holy Raphael be to me a Buckler ✚ Holy Vriel be to me a Defender ✚ Holy Cherubin be to me Health ✚ Holy Seraphin be to me Truth ✚ And all ye holy Angels and Arch-Angels keep protect and defend me and bring me to Eternal life Horae B. Virg. sec us Sarum p. 97. 7. Presence and assistance at the hour of death Unto thee O Lady have I lift up my soul let not the snares of death prevail against me Ps 24. in Psalterio B. Mariae Ave dulcis Mater Christi Quem dolens flens vidisti Cruci nexum speciosum Jesum factum seu leprosum Per dolorem hunc tam fortem Et per Nati tui mortem In hora mortis ultima Assis mihi charissima Ave Mar. Hor. B. Vir. sec us Sar. p. 144. But of this I shall have occasion to speak more fully afterwards 8. Eternal life Thou holy Virgin art the Mother of my Life the Nourisher of the reparation of my Flesh because thou art the Nurse of the Salvation of my soul the beginning and the end of my whole Salvation Ps 41. in Psalt B. Mar. Ave quae post mortem Christi Dolendo saepe vidisti Cunct a loca martyrii Ejus plena suspirii Ob poenas quas susceperas Ista loca cum videras Da post haec transitoria Mihi locum in gloria Hor. Virg. sec us Sar. p 144. But as great as this Priviledg is yet you must not look upon it as appropriated to the B. Virgin but common to other Saints So
Candles and burning Incense before the Images of Saints Sensible lights saith he are a symbol of that material light given by God Burning of Incense signifieth the inspiration of the Holy Ghost and sincere repletion De Ritibus Eccles Cathol lib. 1. cap. 9 n. 11. 3. They pray before their Images This is clear from the prayer used in the consecration of the Image of Jesus Christ the Virgin Mary or any other Saint Almighty Everlasting God we beseech thee vouchsafe to bless ✚ and sancti †fie this Image made to the honour and memory of thine only begotten Son Jesus Christ our Lord or of the most blessed Virgin Mary Mother of our Lord Jesu Christ or of blessed N thy Apostle or Martyr or Confessor or Bishop or Virgin and grant that whoever shall endeavour humbly to honour and worship thine only begotten Son or the most blessed Virgin or N. thy most glorious Apostle or Martyr or Confessor or Virgin before this Image he may obtain of thee grace here and eternal glory hereafter Through our Lord Jesus Christ Amen Rituale Romanum p. 240. The like Prayer we have in the Consecration of the Image of the Blessed Virgin Pontif. Roman p. 367. And before the Veronica they say this Prayer Hail holy Face impressed in cloath purge us from every spot of Vice and join us to the society of the Blessed Bring us to our Countrey O blessed Figure to behold the undefiled face of Christ Be thou to us we beseech thee a safe help a sweet refreshment and consolation that no hostile displeasure may hurt us but we may enjoy a blessed rest c. Chemnit Exam. Concil Trident. de Imagin Nay there are many prayers to which if said before an Image are granted pardons for many thousand years Whosoever being in the state of Grace shall devoutly say these Seven Prayers with Seven Pater-Nosters and Ave-Maria's before an Image of Piety shall merit a pardon for Fifty six thousand years which was granted by Three Popes viz. Gregory 14 Nicholas 5 and Sixtus 4 Hor. B. Virg. sec us Sar. p. 67. And in the Rosary of the B. Virgin a plenary Indulgence is granted to those of that Arch-Confraternity who not being able by reason of sickness journey imprisonment c. to visit the Altar of the Rosary shall say the Rosary before some devout Picture p. 21. Thus you see that Papists give the very same honour and adoration to the Statues and Images of their Saints which the Pagans did to those of their gods I know it is here objected by our Adversaries That the Heathen worshipped the Statues and Images of their gods absolutely considered the very Images themselves but the honor we give them is refer'd to the Prototype or thing represented insomuch that by the Pictures we kiss or before which we kneel or put off our Hats we adore Christ and reverence the Saints whom these Pictures represent But the weakness of this Objection will appear if we consider these two particulars 1. That the Heathen have often return'd the very Answer They tell us They are not so ignorant but that they know the power and value of the Image before which they fall which is fashion'd and fram'd by a Workman We know say they that the Image is but metal or stone but as it is dedicated to represent such a god or such a vertue of god named Jupiter Apollo Mercurius Juno c. do not think that our reverence and adoration doth terminate there our thoughts direct our Worship to the god and his Attributes which we adore in and by such an Image Arnobius brings in the Heathen uttering these words We worship the gods by these Images And a little after Thou art deceived and grosly mistaken for we the Heathen do not believe the substance of brass or silver or gold or any other thing of which these Statues are made to be in themselves gods but we worship the gods in these Adv. Gent. lib. 6. 2. Their great Doctors and Schoolmen tell us That the very Images are to be reverenced yea and with the same kind of reverence and veneration that is given to the Prototype or person represented Their Angelical Doctor lays down this conclusion That the same reverence is to be given to the Image of Christ and to Christ himself and by consequence since Christ is adored with the adoration of Latria or divine worship that his Image is to be adored with the adoration of Latria Pars 3. Quest 25. Art 3. And Suarez affirms That the Image may and ought to be worshipped with the same Adoration with the Exemplar And this assertion he confirms by the testimony of Cajetan Paludanus Capreolus Ferrariensis Antonius Soto Albertus Ricardus Bonaventura Major Almainus Alex. Ales Marsilius Waldensis Turrianus Albertus Pighius Turrecremata And to these he subjoins the Authority of the Seventh General Synod and of the Council of Trent In Part. 3. Aquinat Quest 25. Art 3. Disput 64. Sect. 4. 'T is the constant opinion of Divines That the Image is to be honoured and worshipped with the same honour and worship which is due to that whereof it is an Image Azorius Instit Moral Tom. 1. lib. 9. cap. 6. Thus 't is evident there 's a perfect agreement between the old Pagans and our Romanists in the adoration of Images Ludovicus Vives a learned Papist confessed That there could no other difference be found of Paganish and Popish Worship before Images but only this That Namâ—s and Titles are changed in S. Aust de Civit. Dei lib. 8. cap. 27. 4. The Hâ—athen placed the Statues and Images of their gods in their Temples This is so clear from all their Historians that I need not cite particular Authors Thus do our Romanists place the Images of their Saints in their Churches Which custom together with the Adoration of them Cornelius Agrippa derives from Ethnicks Hinc caepimus divorum nostrorum muta simulachra in Templa nostra traducere c. Hence we begun to receive the mute Images of our Saints into our Churches and with great veneration to place them on Gods Altar which for a man to approach though the true Image of God we account piacular we bow the head to them kiss them offer lights worship them c. De Vanitate Scientiar cap. 53. The same is affirmed by Polydor Virg. de Inventor Rerum lib. 6. cap. 13. 5. To all these we may add one more viz. That the Heathen at a certain time covered their Images and omitted to burn Incense before them Ovid who gives us a very large and full account of their Customs and Ceremonies saith Fastor lib. 2. Dii quoque templorum foribus caelentur apertis Thure vacent arae stentque sine igne foci Thus do our Romanists in the time of Lent cover their Altars and Images and omit to burn Incense before them Durand Rational Divin Officior lib. 1. cap. 3. num 34. and lib. 6. cap. 32. numb 12. And Gavantus
Purgatory are there on that account that they might satisfie the Justice of God for the temporal punishment of sin For the guilt of mortal sin being remitted by the merits of Christ the punishment is supposed still to remain which being changed from eternal to temporal by the Keys of the Church this punishment remains to be satisfied for in the pains of Purgatory But more fully is this place described by their Doctors Bellarmine gives us this definition of it Purgatory is a certain place where as in a prison souls are purged that were not perfectly cleansed and purified in this life before they can be admitted into Heaven De Purgator lib. 1. cap. 1. They tell us That all souls are not admitted into Purgatory but only those for whom Heaven is prepar'd and not all these for some have an immediate passage into Heaven 1. Such as have no pollution and defilement at all which priviledg say they is proper to the Virgin Mary 2. Such as have no actual sin as the Prophet Jeremy and S. John the Baptist 3. Such whose sins whether venial or mortal are fully expiated For whom then is this place prepared I answer For such as have not though they are truly penitent and firmly believe in Christ fully satisfied for their sins or undergone sufficient penance Panigarolla confidently affirms That either there is a Purgatory or God is unjust And he proves it thus Suppose three men dye one without sin both mortal and venial the second with both and the third without mortal but with venial sin The first passeth immediately to Heaven and the second to Hell But whither goes the third If to Heaven God is unjust in conferring the same Reward which the first enjoyeth If to Hell God is unjust in inflicting the same punishment upon him which the second suffereth Therefore he must go into Purgatory to satisfie Divine Justice and to have his soul thorowly purified Apud Chamier de Purgator cap. 3. If such as be truly penitent dye in Gods favour before they have satisfied for their sins of omission and commission by worthy fruits of penance their souls are purged after death with Purgatory-punishments Eugenii 4. Bulla Vnionis Thus you see that this Doctrine of the Roman Church concerning Purgatory exactly agrees with that delivered by the Ancient Pagans Hence Bellarmine urging several Reasons for it his third is taken from the common Opinion of all Nations Hebrews Mahumetans and Gentiles both Philosophers and Poets De Purgator lib. 1. cap. 11. CHAP. XIII Prayers Oblations and Sacrifices for the Dead THE Heathen taught That men upon earth might help souls out of Purgatory by their Prayers Gifts and Sacrifices and the very same is affirmed by our Romanists 1. The Heathen taught That men upon earth might help souls out of Purgatory by their prayers Ye pray saith Arnobius unto certain unknown Powers that they would be favourable to the deceased and not hinder any in their passage towards their Heavenly Countrey And afterwards in the same Book we have this passage Their Magi or Wise men promise that they will send commendatory prayers wherewith certain unknown Powers being appeased they have an easie and speedy passage to Heaven Adv. Gent. lib. 2. Which words imply That it was the general practice of the Heathen to pray for their departed friends and their firm belief that such prayers were advantageous to them Ovid also speaks to the same purpose Fastor lib. 2. Nec majora veto Sed his placabilis umbra est Adde preces positis sua verba focis It was once a custom among the Romans to burn their dead upon a great heap of Wood this before the burning saith Dr. Godwin was properly called Pyra in the time that it burned it was called Rogus because then they were wont to pray unto the Infernal gods for the deceased after the burning it was called Bustum quasi bene â—stum Roman Histor lib. 2. Sect. 2. cap. 21. Thus do Papists teach That the prayers of the living profit the dead A certain Religious man in his return from Jerusalem being entertain'd for a time in Sicily by a certain Anchorite learned from him among other things That there were places near unto them that used to cast up burning flames which by the Inhabitants were called the Pots of Vulcan in which souls according to the quality of their deserts did suffer divers punishments That many Devils were sent thither to renew and heighten their pains who lamented that so many souls were taken out of their hands by the prayers of the faithful and more at this time by the prayers of the Monks of Cluny who pray'd without ceasing for the rest of those that were departed This Story is related by Polydor Virgil de invent rer lib. 6. cap. 9. Durand Ration de Officio Mortuor p. 433. Hospinian de Origine Festor Christ. p. 100. who cites Volateranus Antoninus Petrus de Natalibus Jacobus de Voragine Petrus Damianus c. And that this is the practice of the Roman Church all their Missals declare in which we have a particular Office for those who labour in Purgatory which contains both general and particular Prayers Take one or two of either kind O God the Creator and Redeemer of all the faithful grant unto the souls of thy servants the remission of all their sins that the indulgence which they always desired by our pious supplications may be obtained who livest and reignest c. Missale parvum O Lord Jesu Christ the safety and redemption of faithful souls who camest not to destroy but save souls and to give thy life à ransom for many We humbly implore thy great clemency and ineffable mercy that thou wouldst vouchsafe mercifully to look upon the souls of all the faithful departed this life and tormented in Purgatory and let such as are justly punished for their sins he delivered by thy bountiful piety and assist them with thy mercy And by the merits of the most blessed and glorious Virgin Mary and all Saints be pleased to free them from the pains of Hell and place them in the company of Saints command them to be cloathed with the garment of immortality and refreshed with the pleasures of Paradise c. Hor. B. Virg. sec us Sar. p. 132. O God whose property is always to have mercy and to spare We thy Suppliants earnestly entreat thee for the soul of thy Servant N that thou wouldst not deliver it into the hands of the Enemy nor be unmindful of it for ever but command the Angels to receive and convey it safe into Paradise that because he hoped and believed in that he may not suffer the pains of hell but possess eternal joys through our Lord c. Missale parvum Francis Cyprian who enumerates the Indulgences confer'd upon the Confraternity of the Rosary tells us That every time they recite the whole Rosary for the departed they gain the delivery of a Soul out of Purgatory Paulus 3.
granted this Vivae vocis oraculo to the Rosarists of the Kingdom of Spain 1542 which Pius 5 Gregory 13 Sixtus 5 extend to all other Confraternities of the Rosary throughout the world p. 20. Pope John 22 granted to all that say this following prayer as they pass through any Church-yard or place of Burial so many years of pardon as there are bodies buried in it Hor. B. Virg. sec us Sar. p. 132. God save all faithful souls whose bodies rest here and every where in the dust Our Lord Jesu Christ who redeemed you and us with his most precious blood vouchsafe to free you from punishments and place you in the Quire of his â—ngels and there being mindful of us earnestly pray that we may be join'd to you and crown'd in Heaven with you 2. The Heathen offer'd Gifts for those that were departed as Honey Milk Wine c. Of these Ovid speaks Fastor lib. 2. Est honor tumulis animas placare paternas Parvaque in extruct as munera ferre pyras Parva petunt manes pietas pro divite grata est Munera non avidos Styx habet ima Deos. Tegula porrectis satis est velata coronis Et sparsae fruges parvaque mica salis Inque mero mollita Ceres violaeque solutae Nec habeat media testa relictavia And a little after he informs us who was the Author of this Ceremony Hunc morem Aeneas pietatis idoneus Autor Attulit in terras juste Latine tuas Ille patris Genio solemnia dona ferebat Hinc populi ritus edidicere pios And Homer writes to the same purpose Odys 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus do our Romanists offer Gifts for the dead Some Monks have taught saith Du Plessis that the Souls which are in Purgatory do leap at the ound of the money when it is cast into the Basin for them De Missal lib. 3. cap. 10. Sometimes bread and wine is offer'd for the dead sometimes silver and gold and sometimes a torch or candle to enlighten those who sit in the darkness of Purgatory saith Durandus Rational Divin Offic. lib. 4. cap. 30. numb 39. This is further clear from their prayers for the dead O Lord we beseech thee graciously look upon the Gifts which we offer unto thee for the soul of thy Servant N. that being purged by heavenly Remedies it may rest in thy piety Through our Lord c. Missale parvum in Missa pro defunctis p. 240. Grant we beseech thee O Lord that these Gifts which we offer before the eyes of thy Majesty for the souls of thy servants whose commemoration we celebrate with special devotion and for whom we are commanded to pray and our Benesactors Kindred familiar friends and all the faithful may be comfortable and they being freed by thy piety from the chains of terrible death may merit to be partakers of eternal happiness Through our Lord c. Missal sec us Sar. Offic. pro defunct 2. The Heathen Offer'd Sacrifices for the dead Hetruria promiseth in the Acherontick Booâ—s saith Arnobius with the blood of certain Animals offer'd unto certain Deities to purge the soâ—ls of men and free them from the Laws of Mortality Advers Gent. lib. 2. The Feralia were instituted to appease the infernal gods in which Sacrifices were offered to them Hospin de Orig. Festor Pagan p. 58. The Argives offer'd sacrifice unto Apollo immediately after the decease of their Parents and after thirty days unto Mercury Nay they were so barbarous as to offer human Victims for the dead Virgil having described the pomp of their Funerals afterwards maketh mention of the Sacrifices they offered for the deceased Aeneid lib. 1. Vinxerat post terga manus quos mitteret umbris Inferiâ—s caeso sparsuros sanguine flammas And the like we have lib. 10. Quaâ—uor hic juvenes totâ—dem quos educat Vsens Viventes rapit inferias quos immolet umbris Captivoque rogi persundat sanguine flammas In both these places Virgil imitates Homer Iliad 23 where Achilles sends twelve Trojans for a sacrifice to the infernal gods for Patroclus his intimate Friend whom Hector slew And he tells us how Aeneas chose eight young Gallants out of the Prisoners he took of the Enemy to sacrifice them to the gods of Hell for the sake of Pallas deceased Many Nations observed this Custom at the Funerals of great persons viz. to kill and burn with them such as had been acceptable to them in their lives and such as were judged able to do them service in the other world Some Commanders took in War as many Prisoners as they could to sacrifice them at this time saith Virgil. That famous Gladiator Spartacus who was so industrious and daring as to raise an Army of Slaves in Italy and to march against the people of Rome did force three hundred of his Prisoners of War to kill themselves in honour of his Captains slain in the fight to procure unto them the favour of the Infernal gods This cruel Ceremony became so ordinary amongst the Romans that scarce any of the Chieftains of the Commonwealth or of the Emperors dy'd but some thousands of Gladiators did follow them Thus you see the Heathen offer'd sacrifices for the dead The dead saith Plato citing Musâ—us and Orpheus are purged by sacrifices De Repub. lib. 2. Thus our Romanists offer an Eucharistical Sacrifice which say they is propitiatory for the dead as well as for the living Gregory the Great relateth an excellent Story which he heard of Felix Bishop of Centum-cellae take it in short thus A Presbyter of Centum-cellae went to the Bath-house to wash himself where he found a man unknown to him but very humble and serviceable And after he had served him several days the Presbyter to requite his kindness brought unto him two consecrated Hosts as a blessing and reward for his service but the man with a sad countenance answered This bread not this body is holy and I am not worthy to eat it I was sometimes Master of this House but now for my sins I am appointed to this servile occupation if thou wouldst do me a kindness offer them to Almighty God as a sacrifice for my sins and believe thou art heard of God when thou canst not find me in this place any more This he did and the man was no more seen Osiander Epit. Histor. Eccles Cent. 6. lib. 4. cap. 19. The souls in Purgatory saith the Council of Trent Ses 25. are thence delivered fidelium suffragiis potissimum vero acceptabili Altaris sacrificio By the suffrages of the faithful but especially by the acceptable sacrifice of the Altar And a little after they give this charge to Bishops Let Bishops take care that the suffrages of the faithful now living that is the sacrifices of Masses Prayers Alms-deeds and other works of Piety which according to the Constitutions of the Church ought to be performed for the
appointed for religious uses and attribute the same vertues to them Take the form of this Consecration as 't is prescribed in their Pontisical The Bell ought to be blessed in this manner before it be hung in the Bell-frey First it must be so hung or placed that it may be conveniently touched and handled within and without then near unto the Bell must be prepared a Seat for the Bishop a Vessel of Water an Aspersory a Vessel with Salt clean Linnen Cloaths to wipe the Bell when there shall be occasion a Vessel of Oyl holy Chrysm Frankincense Myrrhe a Censer with Fire c. These things being prepared the Bishop in the Vestry or some other convenient place puts on his Robes and coming unto the Bell placeth himself in the Seat and saith with the Ministers these following Psalms viz. 50. 53. 56. 66. 69. 85. 129. After this the Bishop riseth up and standing without his Mitre blesseth the Salt and Water and mixeth them Then he begins to wash the Bell with Holy Water the Ministers assisting him within and without and afterwards they wipe it with a clean Linnen Cloth Then they say or sing these Psalms viz. 145. 146. 147. 148. 149. 150. These being ended the Bishop riseth up and having dipped the fore-finger of his right Hand in the holy Oyl he makes the sign of the Cross on the outside of the Bell which being done he saith this Prayer O God who didst command Silver-Trumpets to be made by blessed Moses thy Servant which whilst the Levites should sound in the time of Sacrifice the people being excited by the sound of sweetness might prepare themselves to worship thee c. Grant we beseech thee that this Vessel prepar'd for thy holy Church may be sancti †fied by the Holy Ghost that the faithful may be invited to the reward by the sound of it And when the melody of it shall sound in the ears of the people the devotion of faith may increase in them all the Conspiracies of the Enemy the noise of hail the danger of tempests and violence of storms may be driven away the blasts of winds may be wholsom and moderate hurtful thunder may be temper'd that the powers of the Air may fall down by the right hand of thy strength that they hearing this Bell may tremble and flie before the Ensign of the Holy Cross of the Son to whom every knee boweth of things in Heaven of things on Earth and of things under the Earth and every tongue confesseth that our Lord Jesus Christ having conquered death by the Cross reigneth in the glory of God the Father with the same Father and the Holy Ghost throughout all Ages Amen Then the Bishop stands up and makes seven Crosses on the outside of the Bell with holy Oyl and within the Bell four Crosses with Chrysm at an equal distance and at every one he saith O Lord Let this Bell be sanctisi †ed and conse †crated in the Name of the Fa †ther and of the Son †and of the Holy ✚ Ghost in the honour of S. N. After this the Bishop puts off his Mitre and saith this Prayer Omnipotent Everlasting God who before the Ark of the Covenant didst cause the Walls wherewith the Enemy was inviron'd to fall down by the sound of the Trumpets pour upon this Bell thy heavenly bene †diction that at the sound of it the siery Darts of the Enemy the percussion of thunder-bolts the violence of hail-stones the hurt of storms may flye away c. Then the Bishop sits and puts Frankincense and Myrrh into the Censer and that into the Bell that it may receive the smoak and perfume thereof And then to pass by the rest he adds this Prayer O Christ Omnipotent Ruler who sleeping in the Ship according to the assumption of the flesh whilst a storm troubled the Sea but awaking upon thy command did presently cease do thou graciously supply the necessities of thy people pour upon this Bell the dew of thy holy Spirit that the Enemy of the Faithful may flie before the sound of it that Christian people may be invited to faith that the Hostile Army may be affrighted that thy people assembled may be comforted by it in the Lord and that the Holy Spirit as delighted with Davids Harp may descend from above and as Samuel killing a sucking Lamb for an Holocaust of the King of an Eternal Empire the noise drove away all danger of the Air so whilst the sound of this Bell passeth through the Clouds an Angelical hand may conserve the Assembly of thy Church and that an eternal protection may save the fruits minds and bodies of Believers Through Christ c. Pontificale Roman de Benedict Campan p. 371. And further God-fathers and God-mothers are appointed who give a Name to the Bell and cover it with white garments as the custom was in the primitive times when young Children or adult persons were baptized Manuale sec us Sar. p. 162. I remember Bellarmine falls heavy upon us and plainly tells us we lye in saying That they baptize their Bells De Rom. Pontif lib. 4. cap. 12. But why is he so hot Doth not their Durantus say That Bells are baptized and that the baptizing of them is ancient De Rit Eccles lib. 1. cap. 2. n. 6. And in an old Pontifical saith the learned Rivet we have these words Let this commixtion of Salt and Water become a wholsom Sacrament in the Name of the Father and of the Son and of the Holy Ghost Sum. Controv. Tract 2. Quest 17. And Gerhard affirms the same De Baptis cap. 7. sect 1. But these words salutare sacramentum are not to be found in their Pontifical put forth by Clement 8. And since they have called it both Baptism and a Sâ—crament why may not we be allow'd to give â—f the same Name Besides what is here wanting that 's used in baptizing men The whole external form is observed God-fathers and God-mothers are appointed a Name is given to it the Bell is washed with water with invocation of the Father Son and Holy Ghost 't is anointed with Chrism c. I cannot dismiss this head till I have given you an account of the manifold Mysteries which their great Durand hath observed in these Bells and the Ceremonies us'd in the consecration of them They are made of brass and so more shril than Trumpets under the Law because then God was known in Judea only but now thorow the world They are also more durable to signifie that the preaching of the New Testament shall continue longer than the Trumpets and Sacrifices of the old Law even to the end of the world Again these Bells denote Preachers which like to Bells ought to call men to the Faith The Bell it self denotes the mouth of the Preacher according to that of the Apostle I am become as sounding-brass c. The hardness of the metal denotes fortitude in the mind of the Preacher
touched the Altar of Jupiter with unclean that is unwashed hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illotis manibus libans Jovis attigit aram Quo pater hune ussit flagrantis fluminis igne Apud Natal Comit. Mythol lib. 1. cap. 14. Justin Martyr speaking of the Gentiles saith They sprinkle themselves with water when they go into their Temples and then offer sacrifices unto their gods Apol. 2. And Belethus tells us That they built their Temples near unto Fountains that they might always have water in readiness by which they fancied themselves purified and therefore they called those Fountains Delubra a diluendo Explicat Divin Offic. cap. 110 And that they had certain men standing at the doors of their Temples whose Office it was to sprinkle persons as they entred in is clear from this Story of Valentinian When the Tyrant Julian went into the Temple of Fortune the Priests stood at the door that they might sprinkle with water those that entred in by which according to their opinion they were expiated Valentinian going before the Emperor when he saw the water upon his Cloak smote the person that sprinkled it and said That he was not purged but polluted by it Theodoret. Histor Eccles lib. 3. cap. 15. Sozomen relates the same story and adds That 't was a custom among the Heathen to besprinkle persons with Lustral water when they entred into their Temples Histor Eccles lib. 6. cap. 6. Thus do our Romanists sprinkle themselves with Holy-water when they go into their Churches to hear Mass Hence 't is that as the Heathen had a Vessel wide at the top and narrow at the bottom so their Writers describe it placed at the doors of their Temples and fill'd with lustral or purgative Water so have our Romanists the like which Vessel saith Durantus must be made of Marble or solid Stone at their Church-doors which is filled every Lords Day with Holy-Water that the people may sprinkle themselves therewith as they go into the Church 2. This lustral Water was mixed with Salt and consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puro verò purgate domum sulphure Primùm postea verò sale mixtam uti lex est Florido ramo aspergere decet aquam Theocritus in parvo Hercule 'T was the custom to cast Salt into the Water and a Branch of Laurel or Olive saith Natalis Comes Mythol lib. 1. cap. 14. The Heathen as Athenaeus informs us had a peculiar form in making this lustral Water They dipped therein a Fire-brand taken from the Altar on which they offered their Sacrifices lib. 9. Thus Holy Water is mixed with Salt and consecrated with certain Prayers and Ceremonies of which I will give the Reader a brief acount out of their Ritual The Priest being apparell'd according to his degree First exorciseth the Salt with these words I exorcise thee O Creature of Salt by the living †God by the true †God by the holy †God by God who commanded thee to be cast into the Water by the Prophet Eliseus to heal the barrenness of it that thou become exorcised Salt for the salvation of Believers and be thou health both of soul and body to all that receive thee and let all phantasie and wickedness or diabolical craftiness depart and fly away from the place where thou art sprinkled and let every unclean spirit be adjur'd by him who shall come to judg both the quick and the dead and the world by Fire Amen And then follows this Prayer Almighty Everlasting God we humbly implore thine immense Clemency that thou wouldst vouchsafe to bless †and sancti †fy with thy piety this Creature of Salt which thou hast given for the use of Mankind that it may be health both of mind and body to all that receive it and that every thing toucbed or sprinkled with it may be delivered from all uncleanness and suggestions of spiritual wickedness Through our Lord c. Then he proceeds to exorcize the Water with these words I exorcize thee O Creature of Water in the Name of God †the Father Almighty and in the Name of Jesu †Christ his Son our Lord and in the power of the Holy †Ghost that thou become exorcized Water to drive away all power of the Enemy And then he saith this Prayer O God who for the salvation of Mankind hast made the greatest Sacraments in the substance of water Be thou propitiously present to our prayers and pour upon this Element prepared with many purifications the virtue of thy Benedic †tion that this Creature serving thy Mysteries may through thy grace be effectual to drive away the Devil and all diseases that all things in the houses or places of the faithful which shall be sprinkled therewith they may be freed from all uncleanness and whatever is hurtful let no evil spirit lodg there no pestilential breath let all the wiles of the secret Enemy depart and if there be any thing hurtful to the quiet and safety of the Inhabitants let it depart upon the sprinkling of this water c. After this he puts Salt into the water in the form of a Cross saying Let this commixtion of salt and water be as aforesaid In the Name of the Fa †ther and of the Son ✚ and of the Holy †Ghost Amen And then follows another Prayer not much unlike the former Ritual Roman de Exorcismo Aquae Benedictae p. 209. I cannot here pass over the Mysteries which their great Mythologist hath observed in this Consecration By Water we are to understand the people and confession and by Salt the word of God and contrition The mixture of Salt and Water denotes the separation of sin and the beginning of vertue and good works But why is the Salt blessed before the Water He answers By Salt is understood the bitterness of Repentance and by Water Baptism therefore because Contrition of heart ought to precede Absolution and Repentance Baptism therefore Salt is blessed before Water Ration Divin Officior lib. 4. c. 4. num 8 9. Garantus Thesaur Sacror Rituum Pars 4. Tit. 19. 3. The Heathen attributed extraordinary Virtues to their Lustral water especially a power to purge away sin as Incest Theft Murther c. to cure diseases preserve chastity c. For the first see Virgil Aeneid lib. 2. Tu genitor cape sacra manu patriosque penates Me bello e tanto digressum caede recenti Attractare nefas donec me flumine vivo Abluero And Ovid speaks to the same purpose but more fully Fast. lib. 2. Omne nefas omnemque mali purgamina causam Credebant nostri tollere posse senes Graecia principium moris dedit illa nocentes Impia lustratos ponere facta putat And a little after deriding this ridiculous though generally received Opinion he saith Ah nimium faciles qui tristia crimina caedis Flumineâ tolli posse putatis aquâ And for the other Virtues
the Wax with the Honey is not inclin'd to lust and the Blessed Virgin conceived him who is God and Man without carnal copulation The Wax is mixed with Oil and Chrism because our Lord is full of Mercy which is signified by the Oil Ration Divin Offic. lib. 6. cap. 79. 2. Let us observe with what Ceremonies they are consecrated On some day after Easter and before the next Sunday called Dominica in Abbis the Pope having said or heard Mass in his private Chappel blesseth the Water if it was not consecrated before with the common Benediction and then adds this Prayer O Lord God Father Almighty the Ordainer of all Elements and Preserver of Mankind the Giver of spiritual grace and the Author of eternal life who hast commanded Waters flowing from the Fountain of Paradise to water the whole Earth Be thou graciously present that those things which we have decreed to put into this Vessel of water prepared to the glory of thy Name thou wouldst bless †and being blessed sancti †fie that by the veneration and honour of them thy servants offences may be discharged the stains of sin washed away pardons obtained and graces confer'd that at last with thy Saints and Elect we may merit to obtain eternal life Through Christ our Lord Amen After this the Pope infuseth Oil into the Water saying Vouchsafe O Lord to consecrate and sanctifie these waters by this unction of Oil and our Benediction In the Name of the Father †and of the Son †and of the Holy †Ghost Amen And then the Chrism repeating the same words The Water being thus blessed the Pope turns himself to those little Images and standing without his Mitre saith these Prayers Almighty Everlasting God who art the Institutor of Legal Sacrifices and Ceremonies which thou didst ordain for the restauration of Mankind seduced by Diabolical subtilty and with these wouldst be appeased c. And as that sacrificed Lamb with whose blood the door-posts were sprinkled delivered thy people from the Egyptian Perse-secution and as that innocent Lamb Jesus Christ thy Son slain upon the Altar of the Cross according to thy good pleasure redeemed our Protoplast from the power of the Devil so let these immaculate Lambs which we offer to be consecrated before thy Divine Majesty receive the same Virtue * Horrible blasphemy that a poor piece of Wax should be conceived capable of as much power as the Son of God to redeem reconcile the world or to destroy the power of the Devil be thou pleased to bless †sancti †fie and conse †crate them that being sanctified with thy liberal benediction they may receive power against Diabolical subtilties and frauds of the evil spirit that those who carry these devoutly about them no tempest may prevail against them no pestilent breath no corruption of the air no deadly disease no storm at sea no burning or iniquity hurt them c. Let us beseech thy clemency Almighty God who hast created all things of nothing and after the fall of Adam hast blessed Noah and his sons who were found righteous before thy Majesty and in thy mercy kept them safe from the deluge of waters so vouchsafe to bless †sancti †fie and conse †crate these Lambs that all carrying them devoutly for the reverence and honour of thy Name may be delivered from all inundations of waters and from all fluctuations of Diabolical powers and from sudden death c. These being ended the Pope takes up his Mitre and placeth himself before the Vessel of water and those of his Bed-Chamber bring unto him the Agnus Dei's in silver Basons which the Pope puts into the water and the Bishops there present take them out and place them upon Tables prepared for that use and all being baptized by the Pope or his Prelates he saith over them these Prayers VVe beseech thee O bountiful Spirit who makest the waters fruitful and givest life to all things and hast ordained the greatest Sacraments in the substance of water Vouchsafe to bless †sancti †fie and conse †crate these Lambs anointed with perpetual Water and Chrism that being blessed by thee they may receive power against all Diabolical temptations and that all who carry them may be safe both in prosperity and adversity and may fear no danger that no Satanical Cruelty or human subtilty may hurt them but being strengthened with thy Virtue they may glory in thy Consolation who art truly called the Comforter c. O Lord Jesu Christ Son of the Living God who art truly the innocent Lamb Priest and Sacrifice We beseech thy Clemency That thou wouldst be pleased to bless †sancti †fie and conse †crate these immaculate Lambs which we have made of pure Wax to thy honour and anointed them with holy Chrism in token of thine Immaculate Conception protect and defend those that carry them from all danger of Fire Lightning Storms and Tempests and from all Adversity by the Mystery of thy Passion and vouchsafe to deliver them from all perils and Women labouring in Child-birth as thou didst deliver thy Mother from all danger c. But that was not by a piece of Wax These Agnus Dei's being thus consecrated they are put into their Boxes and the next Sunday distributed after this manner All the Cardinals come to the Pope one after another in order and reverently reach forth their Mitres turning the corners of them downward and the Pope puts into them so many Agnus Dei's as he pleaseth Ceremoniale Romanum apud Hospinianum de Origine Fastor Christian p. 66. I will not mention the Miracles supposed to be wrought by these little Images only give you the Virtues of them which exactly agree with the Prayers used at their Consecration as they are described in Thyraeus de Daemoniacis pars 3. cap. 45. Tollitur hoc signo tentatio Daemonis atri Et pietas animo surgit abitque timor Hoc aconita fugit subitaeque pericula mortis Hoc ab insidiis vindice tutus eris Fulmina ne feriant ne saeva tonitrua laedant Ne mala tempestas obruat istud habe Vndarum discrimen idem propulsat ignis Illaque ne noceat vis inimica valet Hoc facilem portum tribuente puerpera faetum Incolumem mundo proferet atque Deo A Man that can do all Offices is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Petronius and other Authors Well may these little Images if all be true that is affirmed of them be called our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what evil can be feared or good desired which they are not able to prevent or procure CHAP. XXI SACRED RELIQVES THe greatest respect that wicked men give to the Godly is when they are dead While Moses was living he was in danger of being destroyed when dead of being adored by the Israelites Joram when Elisha was living opposed him but when dead laments over him in that pathetical Speech My Father my Father
fill it with a Turd or I will shite in it Which when he had done the Devil departed in great rage In Fuste Daemon apud Voetium Par. 3. Disp Select p. 1160. Serarius defends these Contumelies and Reproaches laying for a foundation if not probativè yet at least amplificativè the Example of Apollonius Thyanaeus In Tob. cap. 8. Quaest 5. And in the same place he tells us That reproachful words uttered against the Devils are very grievous to those proud Spirits As stripes are painful to the Body so is opprobrious language to the Devil Thyraeus de Daemon pars 3. p. 119. 4. The Priest or Exorcist shews the Daemoniack the sign of the Cross and saith Salve Crux sancta Quâ dantur munera tanta Fac tua me velle Quae sunt nobis noxia pelle Da mihi virtutem Veniam pacemque salutem Spes mihi viventi Protectio sis morienti Crux bona Crux digna Lignum super omnia ligna Crux via virtutis Crux via verae salutis Crux virtus hominum Crux levat ad Dominum Meng p. 62. And then after several Adjurations he says this Prayer O Lord expel the Devil from this thy Creature N. from his head from his hair from the top of his head from his forehead from his eyes from his tongue from his ears from his nostrils from his nock from his jaw-bones from his teeth from his throat from his gums from his mouth from his palate from his brain from his eye-lids from the hair on his eye-lids from his feet from his shin-bones from his knees from his legs from his privy-members from his reins from his sides from his inward parts both above and below from his thigh from his belly from his stomack from his heart from his shoulders from his breast from his paps from his arms from his hands from his nails from his bones from his nerves from his veins from his marrow from his lungs from the ligaments of his body from his five senses of body and soul from his whole body both within and without c. Mengus p. 76. If the Devils be obstinate and will not depart and the Priest forced for a time to leave off his Conjuration then he is to command them to leave the Head Heart and Stomack and descend to the inferior parts of his body viz. the dead Nails of his feet Meng p. 197. 'T is confidently affirm'd of the Fox that being troubled with Fleas he gets a lock of Wool in his mouth and goes into the water and by a gradual immersion forceth them into the upper parts of his body his neck and head and at last into the lock of Wool which popping his head under water he parts with and so frees himself from those troublesome Companions How easily might the Priest when he hath the Devils lodg'd in the dead parts of the Nails take his knife and pare them off and so prevent the trouble and hazard of a second Encounter But let us proceed 5. The Priest takes the Image of the Devil that troubles the possessed painted on a paper with his Name written at the head of it and having first conjur'd the Fire and cast into it consecrated Sulphur Galbanum Assa foetida Aristolochia Ypericon Ruta he holds this painted Image over it and having read a long Adjuration which is too long to be inserted he casteth the Image into the fire and turning himself to the Devil saith Let all thy cogitations turn to thy detriment and confusion O cursed Spirit to the praise of God and thy terrible punishment and eternal malediction and thy present expulsion out of this Creature of God N. And as this fire burns thy Name and Image so mayest thou O cursed Spirit feel in thy self a thousandfold greater pains and let them be augmented till the day of Judgment Meng p. 153 157 161. 6. The Priest applies several things to the Demoniack As 1. He writes several Names on a Paper which he lays upon the Possessed or hangs about his Neck Mengus docum 9. But the Paper must be first conjur'd after this manner I conjure thee O Paper by those words of the triumphant Title of our Lord and Saviour Jesu Christ and by all other words which are spoken of the Creator of all things and by Him who is able to infuse into thee such Virtue that thou mayest be able to bring all things or Names which are written upon thee to the blessed effect of eternal Salvation and that all the fallacy and virtue of the Devil may depart from thee and all the foresaid virtue may enter into thee without delay In the Name of the Fa †ther and of the Son †and of the Holy †Ghost Amen Mengus p. 244. 2. The Priest takes consecrated Rue and holding it to the Nose of the Demoniack saith I exorcise †adjure and command thee by Him whom thou didst tempt in the Mountain I adjure †thee by all the Apostles of Christ I adjure †thee by all the Martyrs of Christ by all the Confessors of Christ †by all the Virgins of Christ †by all the Ministers of Christ †I adjure †thee by a Crucified Saviour †by Michael Gabriel and Raphael I adjure thee †by the tremendous Day of Judgment †by the Resurrection of our Saviour †by the Patriarchs and Prophets †by S. Peter Prince of the Apostles c. That thou dwell no longer in this Creature of God Amen Meng p. 102. 3. The Priest takes consecrated Incense and casting it into the Fire likewise consecrated saith O Adonay Saday Eloym By the invocation of thy most holy Name grant that the fume of this Incense may torment inflame and expel these cursed Spirits c. Meng p. 110. 'T is the common Opinion That Devils are expel'd by Fumigations Abulensis apud Serarium in Tob. cap. 8. Quaest 4. 4. He casteth Sulphur Rue c. into the fire and holds the Demoniack over it whether he will or no for a considerable time Meng p. 242. 5. He anoints the Possessed with consecrated Oil in several places viz. his eyes forehead ears breast the pulses of his hands and his hands the pulses of his feet and his feet at every place saying I anoint thee N. with this holy Oil and by this Vnction absolve thee †from all Witchcrafts Inchantments c. In the Name of the Fa †ther c. Meng p. 221. And the Vnction is made after this manner Recipe Rutarum Cymas tres Recipe Salviae Cymas tres Recipe Anethi Cymas tres Cineres Olivarum Aquam Benedictam These are boiled in Oyl and consecrated with these words O unclean Spirit I exorcise thee by the Living †God by the True †God by the Holy †God who made Heaven and Earth That all the power of the Enemy the whole Host of Satan and every phantasm may be eradicated and flye away from this Creature of Oil and all Herbs that are in it that it
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
cap. 7. Date vulnera lymphis Abluam Virgil Aeneid lib. 4. Per calidos latices ahena undantia flammis Expediunt corpusque lavant frigentis ungunt Aeneid lib. 6. And Homer speaking of the dead Body of Achilles saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deposuimus in lectis purgantes corpus pulchrum Aquaque calida unguento Odyss 24. And their Writers tell us that they had certain persons whose Office 't was to anoint the dead these they called Pollinctores quasi pollutorum unctores Thus do Papists besprinkle the dead with Holy-water Let a little Cross be set upon the breast of the dead person or if that be wanting let his hands be laid after the manner of a Cross and let the body be sometimes sprinkled with holy-water Ritu Rom. p. 171. And immediately before the Corps is carried forth to be buried the Priest sprinkles it with holy-water Idem p. 177. And the like is done after 't is brought into the Church Idem p. 182. The bodies of the dead saith Durand are perfum'd and sprinkled with holy-water to drive away unclean Spirits And a little after he tells us That the body ought to be washed except 't was lately anointed to signifie that if the Soul be cleansed from guilt by confession and contrition both viz. Soul and Body may obtain eternal glory at the day of Judgment and that they truly dye in the Lord and are blessed who carry no spot hence but are thorowly purged by penance in this life Ration Divin Offic. lib. 7. cap. 35. num 29 36. And Polydor Virgil informs us That sometimes the dead bodies especially of Noble-men are anointed which Ceremony saith he with the other of washing is derived from the old Pagans De Invent. Rer. lib. 6. cap. 9. Durantus de Ritib Eccles lib. 1. cap. 23. n. 13. 2. The Heathen buried their dead in such Gowns and Garments as were proper to their Places and Offices The Grecians had their Mantle call'd Pallium and the Romans their Gown call'd Toga and by these different Garments the one was so certainly distinguished from the other that this word Togatus was often used to signifie a Roman and Palliatus a Grecian Now these Roman Gowns were of several kinds there was Toga pura candida praetexta paludamentum picta trabea The Toga pura was worn by young men about the sixteenth year of their age The Toga candida was worn by those who sued for a place of Office and hence they were called Candidati The Toga praetexta was worn by the chief Magistrates The Paludamentum was proper to the Lord General or the chief Captains The Toga picta was worn by Emperors in their Triumphs And the Trabea was worn by the Augures And that the Romans were burnt or buried in these Gowns proper to their Degrees and Offices is most clear from all their Writers We have several testimonies collected by Kirchman De Funerib Roman lib. 1. cap. 10. And the like is done by our Romanists A Priest or Clergy-man of any Order ought to be cloathed with his common and ordinary Vestments even to his long Garment or Gown inclusively and above that with a Sacred Vestment Sacerdotal or Clerical as his Order doth require A Priest is to have above his Gown an Albe Girdle Stole c. Ritual Roman p. 173. Durand Rational lib. 7. cap. 35. n. 41. 3. When the Heathen carried their dead to be buried they had their certain stations or pauses in the way Rosin Antiq. Roman lib. 5. p. 624. And this Ceremony is observed by our Romanists 'T is the custom saith Durand in some places to make a three-fold pause in the way 1. To signifie that while he liv'd he exercised himself especially in three things viz. in the love of God charity to his neighbours and custody of himself that he might be worthily presented to the Lord and with other Saints enjoy a perpetual Rest or that he liv'd and dy'd in the faith of the holy Trinity 2. To denote that our Lord Jesus Christ continued three days in the bowels of the earth 3. Three pauses are made in the way that by three courses of singing there may be a threefold Absolution from sins committed three ways viz. in thought word and work Ration lib. 7. cap. 35. num 37. 4. The Heathen sung their dead to their graves or places of burial Alex. ab Alex. Genial Dier lib. 3. cap. 7. And Macrobius affirms That this custom was according to the Institutions of several Nations and grounded upon this reason Because they believ'd that Souls after death return'd to the original of Musical sweetness that is Heaven and therefore in this life every Soul is taken with Musical sounds c. In Somn. Scipion. lib. 2. cap. 3. Other reasons are assign'd by Kirchman and several Authorities urged for this custom De Funreib Roman lib. 2. cap. 4. And thus do Papists Certain Hymns are appointed to be sung by course or turns from the House to the Church Rituale Roman p. 177. Belethus Explicat divin Officior cap. 161. And when they are come into the Church the Quire begins Help O ye Saints of God and come O ye Angels and receive his Soul and present it before the most high c. Rituale p. 178. 5. The Heathen carried burning Candles and Torches before their dead Alexander ab Alex. in Genial dier lib. 3. cap. 7. Et de more vetusto Funereas rapuere faces lucet via longo Ordine flammarum latè discriminat agros Virgil Aeneid lib. 11. And Martial speaks to the same purpose Lib. 8. Epigr. 43. Effert uxores Fabius Christilla maritos Funereamque toris quassatque uterque facem The Testimonies of Servius Persius Tacitus Plutarch Ovid Isidorus Do fully confirm this Custom which are amassed togegether by the learned Kirchman De Funerib Roman lib. 2. cap. 3. Thus our Romanists carry Candles and Torches before their dead Rituale Roman p. 172. And if the person be poor the Priests are enjoin'd to provide Candles at their own charge p. 173. This Ceremony is deriv'd by Polydor Virgil from the Heathen Vnde haud dubie ortum est ut apud nos illud idem in cujusvis funere servetur Hence 't is that we observe the same Custom in every Funeral De Inventor Rerum lib. 6. cap. 10. 6. The Heathen sprinkled their Sepulchers with lustral Water perfum'd them with Incense and cast Flowers into them The first is clear from the Confession of Baronius Annal. in ann 44. p. 382. The second is confirm'd by the Testimony of Lucan who discoursing of the Funeral of Pompeius saith Non pretiosa petit cumulato thure sepulchra Pompeius Fortuna tuus non pignus ad astra Vt ferat è membris Eoos fumus odores Apud Kirchman de Funerib Roman lib. 3. cap. 5. And for the last this learned Author hath collected many Testimonies out of their own Writers lib. 4. cap. 3. And thus do