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
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
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
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.