tells us what kind of vail or covering this must be 1. It must not have any Image or Picture painted on it 2. It must rather be of a violet colour than black but white by no means except it shall be so ordered Thesaurus Sacrorum Rituum Pars 4. Tit. 7. CHAP. VI. FESTIVALS THE Heathen appointed Festivals in honour of their gods As Numa divided the Year into Months saith Macrobius so every Month into Days and these were called either Festi Profesti or Intercisi The Dies Festi called also Feriati and Feriae a feriendo victimas Festival or Holy-days were to be spent in Religious Rites and Ceremonies The Dies Profesti so called quasi procul a festis were spent in the works of their particular Callings and Secular Employments The Dies intercisi ab intercidendo as it were days cut asunder were half Holy-days one part of them being appointed for worldly business and the other for holy and religious exercises Now the first and last of these days were dedicated to their gods the first wholly and the last in part Every god had a Festival appointed for him called by his Name which Ovid mentions in his Fastorum The Saturnalia were Festival-days instituted at Rome in honour of Saturn in the Month of December The Bacchanalia were in honour of Bacchus Carmentalia in honour of Carmenta Evanders Mother Robigalia in honour of Robigus instituted by Numa in the eleventh year of his reign Rosin Antiq. Rom. lib. 4. cap. 8. The Greeks also were very much addicted to the observation of these Festival-days as the Athenians in keeping their Panathenea that were appointed in honour of Minerva And thus other Nations dedicated Festivals in honour of their gods to such as were proper to certain places called Indigetes as also to their Domestick Divinities Thus do our Romanists institute Festivals in honour of their Saints This is most evident from all their Missals and Breviaries where particular Offices are appointed for every day The Church saith Durand doth celebrate the Festivals of Saints for many reasons 1. That we may observe the Law of Retaliation for they celebrate a Feast for us there being joy in Heaven over a repenting sinner 2. Because in honouring them we do our own work 3. That we may have them Intercessors for us 4. That we may imitate them for by their Examples we are drawn to walk as they did 5. For the encrease of our security and confirmation of our hope 6. For the honour of the Divine Majesty which we honoua in honouring them 7. That by beholding their beauty and purity man may be confounded for his own sins and contemn earthly things even as they did 8. And principally for the honour of the Saints and he gives two reasons why they ought to be honoured Rationale divin Offic. lib. 7. cap. 1. Bellarmine affirms That the honour of Festival-days belongeth immediately and terminatively to the Saints even as Invocation it self doth De Cultu Sanctor lib. 3. cap. 16. And as the Pagans had half Holy-days for some of their gods so have Papists for some of their Saints CHAP. VII ALTARS 1. THE Heathen erected Altars to their gods We read of wicked Ahab 1 King 16. 32 that he reared up an altar for Baal in the house of Baal which he had built in Samaria And of Manasseh 2 King 21. 2 3 that he did that which was evil in the sight of the Lord after the abominations of the Heathen for he builâ— up the high places and reared up altars for Baal And for all the Host of heaven v. 5. Plutarch mentions a golden Altar of Jupiter Idaeus made by Midas Parallela Roman Graecor p. 743. And he tells us of another erected to Apollo in his Temple at Delos made all of Horns and reckoned among the seven Wonders of the World 802. The Gentiles saith S. Austin built Temples made Altars instituted Priests and offered sacrifice to their gods De Civit. Dei lib. 22. cap. 10. The Romans erected Altars by which I understand both Altaria and Arae betwixt which they made a difference to every god as Jupiter Pistor â—esta Minerva c Rosin Antiq. Roman passim Among the Latins Altars were every where erected to their gods and goddesses Elias Schedius de diis German p. 219. Thus do our Romanists erect Altars to their Saints as the Virgin Mary S. Peter S. Paul c. Durand mentions some cases wherein the lesser Altars may and ought to be re consecrated and the second is this If the Repository within the Altar be broken where the Reliques are put and the Letters Testimonial of its consecration ought carefully to be kept containing the Name of the Bishop by whom it was consecrated and the Name of the Saint to whose honour it was dedicated Ration Divin Officior lib. 1. cap. 6. numb 32 33 34. Temples and Altars saith Polydor Virgil are dedicated to the Saints that we may worship both them and God with due veneration De Invent. Rer. lib. 6. cap. 1. And Bellarmine affirms That there is a seven fold honour due to canonized Saints 1. They are put into the Catalogue of Saints 2. They are invocated in the publick Prayers of the Church 3. Temples and Altars are dedicated to them De Sanctor Beat. lib. 1. cap. 7. 2. The Heathen consecrated their Altars before they offered sacrifice on them in which Consecration they used a certain form of words saith Rosinus Antiq. Rom. lib. 2. cap. 2. And we have three of these dedicatory forms recorded by Brissonius de Formul lib. 1. p. 114. Thus our Romanists consecrate their Altars The form and manner of this Consecration is thus prescribed in the Roman Pontifical p. 286. Before the day of consecration the Bishop prepareth Reliques to be laid within the Altar which he putteth in a decent and clean vessel with three grains of Frankincense He putteth also therein this Testimonial in Parchment M. DC XXVII Nov. 9. I N. Bishop of C. have consecrated this Altar to the honour of Saint N and the Reliques of the holy Martyrs N. and N. placed within it and I have granted to all the faithful of Christ this day according to the custom of the Church one year and on the Anniversary day of this Consecration forty days of true Indulgence to all that visit this Altar There are likewise provided in the Church all things necessary to this Consecration viz. Holy Chrism in a little vessel or vial holy Oyl in the like vessel a pound of Frankincense of which the half is to be in grains a Censer with a long Dish and a Spoon a vessel with burning coals a vessel full of water a vessel with ashes a vessel with salt a vessel fill'd with wine an Aspersory made of Hysop Napkins to wipe the Table of the Altar five little Crosses made of Wax-Candles c. In the morning the Bishop comes to the Church in his ordinary habit and having placed himself either
from Earth into Limbus The third when he ascended from thence into Heaven It also signifies the threefold state of those that shall be saved viz. Virgins Continent and Married persons 2. The twelve lighted Candles signifie according to Rabanus Maurus the twelve Patriarchs and Apostles or according to Ivo that the shining and burning light of the Apostles is to be commended 3. The Bishop's thrice smiting of the door with his Pastoral Staff shews that the Powers of Heaven Earth and Hell yield unto him and that Christ hath a threefold right to his Church Again by this threefold smiting of the door with his Staff is understood the preaching of the Gospel And the opening of the door denotes that by the preaching of Pastors Infidels are converted to the Faith The Deacon's Interrogation Who is the King of Glory signifies the peoples ignorance of Christ And the Bishop knocks thrice Because that is the most noted and sacred Number and because without the invocation of the Trinity there is no Sacrament in the Church 4. The door being opened the Bishop enters to note that nothing is able to resist his Office when rightly executed according to that Lord who can resist thy power And he enters the Church with two or three that in the mouth of two or three Witnesses every word of Consecration may be confirmed or because few were present when Christ in his Transfiguration pray'd for the Church And when the Bishop is entred he saith Peace be to this House because Christ came into the world to make peace between God and Man 5. The Bishop begins at the left corner of the East and goes to the right corner of the West and then at the right corner of the East to the left of the West writing on the Pavement sprinkled with ashes the whole Alphabet in Greek and Latin 1 By the Alphabet we are to understand the first Principles and Rudiments of the Christian Faith according to that of the Apostle Heb. 5. 2. 2. This Alphabet is written in Greek and Latin and not in Hebrew because the Jews departed from the Faith 3. It is written in an oblique after the manner of a Cross and not a direct line Because no man can attain to this holy knowledg who receives not the Mystery of the Cross 4. He goes from the left corner of the East to the right of the West and then from the right corner of the East to the left of the West where we have a two-fold figure 1. Of the Cross signified in such a Scheme 2. The collection both of Jews and Gentiles into one Church And he begins at the left corner of the East to shew that Christ was born of the Jews and goes to the right corner of the West to shew that though Christ was born of the Jews the Doctrine and belief of his Incarnation and Passion was received by the Gentiles And his going from the right corner of the East to the left corner of the West seems to signifie that when the fulness of the Gentiles is come all Israel shall be saved 6. Twelve Crosses are painted on the Walls for three reasons 1. To affright Devils 2. To be Ensigns of Christ's Triumphs 3. To excite Devotion And these Crosses are anointed with Chrism and have Candles burning before them to signifie that the Twelve Apostles who received the first fruits of the Spirit have revealed the Mystery of the Cross to all Nations And so much for the mystical signification of these Ceremonies and the second particular 3. The Heathen beautified their Temples with many noble Gifts and much costly Furniture The Capitol in Rome consecrated to Jupiter Imperator upon Mount Torpeius was adorned with the Statues and Images of all the gods Maiolus mentions a Temple in Vpsalia of such splendor and glory that the Pavement Walls and the very Pillars of it were covered with Gold Dies Canicul p. 405. And Ruffinus speaking of the Temple of Serapis saith that the Walls within were covered with Plates of Gold apud Maiol ibid. The Heathen when in any distress or danger frequently vowed to enrich and adorn the Temples of their gods with magnificent gifts Hinc Augusta nitent sacratis munera Templis Aurea Phoebeis certantia Lumina Templis Manilius apud Rosin Antiq. Rom. lib. 2. cap. 2. Instituit pulchram solidavit robore Templum Caepit perfecit donisque ornavit auxit And a little after he adds Plurima votorum sacravit dona suorum Immensoque pium ditavit munere Templum Corippus Africanus apud cundem Tertullian speaking of the old Romans saith Deum victimis Templum donis honorâstis Ye have honoured God with Sacrifices and beautified the Temple with gifts Apol. cap. 26. Thus do Papists adorn and beautifie their Churches For this their great Doctors urge many Arguments Bellar. de Cultu Sanctor lib. 3. cap. 6. Stapleton Antidota Evangelica in Caput 12. Johannes Durantus de Ritib Eccles lib. 1. cap. 4. And Durandus and Belethus tell us That this adorning consisteth in three things viz. in the decking and trimming of the Church Quire and Altar The Church that is the body of the Church is to be adorned with Curtains and Princely Hangings of Silk and Arras the Quire with Tapistry or Hangings wrought with Pictures of divers colours c. the Altar with rich Coverings Crufixes Phylacteries c. Rational Divin Officior lib. 1. cap. 3. numb 23 Explicat Divin Officior cap. 115. And answerable hereunto is their Practice as all Travellers into those parts where the Roman Religion is established and Historians declare The Palaces of Princes come far short of many of their Churches in splendor and glory How richly and magnificently the Church of Loreto is adorned by Popes Kings and Emperors Turselin gives us a large account Pope Julius 2. beautisi'd this Church with many noble gifts He enriched the high Altar with sacred Ornature viz. an excellent Sute of Cloth of Gold a Silver Cross of Forty pound weight gilt and carved with rare art two Candlesticks a cubit and an half high of twenty six pound weight being of the same substance and work Histor Lauret lib. 2. cap. 12. Francis Cajetan a Noble-man of Rome gave Golden Ornaments for the Altar Cardinal Arigonio other Vestments of Silver and beset with Pearl and the Cardinal of Vrbine most of the Sacred Ornature of his Chappel which was very rich and costly lib. 4. cap. 13. lib 5. cap. 1. 4. The Heathen every year celebrated the Dedication of their Temples which they called the Feast of Dedication Hospinian mentions a famous Fountain in Italy called Juturna from which the Romans fetched water for all their Sacrifices At this Fountain a Temple was built and dedicated to Juturna and the Dedication of it was solemnly observed on the Ides of January De Origine Festor Pagan lib. 2. cap. 8. p. 51. And on the 17 of February or then-about was celebrated the Dedication of the Temple Concordia which Camillus vowed
have spent in Reading their Missals Breviaries Rituals and Authors of chiefest note amongst them and find their Religion and Worship so contrariant to Scripture so absurd and Ridiculous that I must publickly profess an utter detestation of it Yet I think it not a much less sin to make Papists worse than they are than to make Widows more destitute or add Affliction to the afflicted I have intituled this Book An Exact Parallel between Rome-Pagan and Rome-Christian c. And how truly I leave it to any one upon an impartial View to judg Many things are purposely omitted for brevity sake and several Reflexions upon what I have mention'd which perhaps might have made this Discourse more acceptable to some to prevent the imputation of a Railer There are two Positions laid down and not with more Zeal than Policy defended by the Roman Church for I do not see how they could secure their deluded Proselytes without them 1. That 't is not convenient the common People should know much of Religion and therefore they take from them the Key of Knowledg I mean the use of their Bibles Bellarmin saith That Faith is to be defined rather by ignorance than by knowledg De Justificat Lib. 1. cap. 7. Thieves will blow out the Candles for fear of being discover'd I know the common Plea is That Scripture is dark and that the ignorant might be seduced by it But they that speak thus do not only accuse Scripture of obscurity but of untruth also for Scripture bears witness to it self That 't is clear and made to give Light to the Vnderstanding Psal 19. 8 The Commandment of the Lord is pure inlightning the eyes Psal 119. 105 Thy Word is a Lamp unto my Feet and a Light unto my Path. The Books of the Prophets are of all Scripture the most obscure yet S. Peter saith That they are like a Light shining in a dark place Thus they accuse Scripture of untruth when they accuse it of darkness and with that cast a great reproach upon God as if he had digg'd a pit to make men fall into it in the dark and deliver'd the Doctrine of Salvation in obscure Terms to lead men into errour like one that makes his Will in ambiguous words purposely to occasion Strife among his Heirs Should the Father of Lights study obscurity He that gave his Son to save his Enenemies Should he be envious of the Salvation of his Children If the Scripture must be prohibited to the People lest they fall into Heresie by the same nay by a stronger reason it ought to be prohibited to Bishops and Priests since from them not from the People all Heresies have proceeded Read the Catalogues of ancient Hereticks made by S. Austin Epiphanius and you will find that almost all the Heresiarchs were Clergymen But 'T is no wonder that our Adversaries of Rome find Scripture dark since they cannot find in it what they would For he must needs have piercing Eyes and a reaching Wit that can find in Scripture a Command for Sacrificing the Body of Christ in the Mass or the Invocation of Saints or the Veneration of Images and Reliques or the Popes Succession in S. Peters Primacy c. Doubtless the Scripture is not so dark but these Gentlemen desire that it were a thousand times darker that none might find in it their condemnation The advice which certain Bishops in Bononia gave unto Pope Paul 3. was That no Mortal should be permitted to read more of the Scripture than that little which was wont to be read in the Mass And they give two weighty Reasons for it 1. Because so long as men were content with that little your Affairs succeeded according to desire but quite contrary since so much of the Scriptures was read 2. Because if any one read that Book viz. the Scriptures and observe the Customs and Practices of our Church he will see that there is no agreement betwixt them and that the Doctrine which we Preach is altogether different from and sometimes contrary to that contained in the Bible The Doctrine of an Implicit Faith is of singular Use and admirable Advantage to the Church that delivers it Vnhappy Papists like the Andabatae of Old must wink and fight and are obliged to follow their Guides in spight of Christs Caution given upon the like occasion Mat. 15. 14. Protestant Ministers bespeak their Hearers in the words of S. Paul I speak as to wise men judg what I say 1 Cor. 10. 15. while Popish Priests must if they would speak out say I speak as to Fools believe all that I say A plain sign their Gold is adulterate because they dare not suffer it to come to the Touch-stone And this piece of Policy they seem to have learn'd of the old Pagans who kept the common People in ignorance of their Sacred Mysteries Plutarch in vita Numae p. 58 62. Alexander ab Alexand. in Genial Dier lib. 4. cap. 17. And Tiraquellus in his Annotations upon him saith Sacra seclusa dicebantur Graecis Mysteria quod ea intus oporteat occludere nec cuiquam profano i. e. non sacris initiato explicare There 's nothing feigned saith S. Ambrose nothing is done in the dark as 't is among the Gentiles whose eyes they cover lest the People seeing those Things which they call Sacred might perceive how they are abused with divers Vanities In 1 Cor. cap. 14. And so much for their first Position 2. The second is That unwritten Traditions are of Equal Authority with Scripture and the Rule of Faith and Manners Concil Trident. Sess 4. â—e Canonicis Scripturis Bellarmin â—ffirms That the Scripture is not a â—ufficient Rule of Faith de verbo Dei non script Lib. 4. cap. 12. The Church saith Lindanus was not tyed to Scripture by the will of Christ Panopl Lib. 5. cap. 5. Christ would not have his Church to depend on Scriptures of paper and would not commit his Mysteries to Parchment Costerus Enchirid. cap. 1. p. 43. And Salmeron gives us a Reason why God would not have all the Mysteries of Religion to be written viz. That the Commandment of Christ should be kept Give not holy things unto dogs Tom. 13. disput 8. p. 216. Which Reason is also given by Costerus Enchirid. cap. 1. p. 48. Nay 't is most evident That they have exalted Traditions above Scripture Costerus calleth the Tradition Printed in the Heart of the Church another kind of Scripture The Excellency of that Scripture saith he far surmounteth the Holy Scriptures which the Apostles have left in parchments Enchirid. cap. 1. p. 44. Stapleton affirms That the Church's determination is of greater Authority than the Scripture de Auth. Script Controvers 7. Lib. 12. cap. 15. And in another place he saith That Scripture in it self is not so much the Rule of Faith as the Faith of the Church that is the Tradition of the Roman Church is the Rule of Scripture And they speak more reverently of
Pagans Indeed Durand derives this dedication or consecration from the practice of the Jews and Gentiles and Durantus urgeth the latter as an argument for it De Ritib Eccles Cath. Lib. 1. cap. 24. First They consecrate the ground where the Church is to be built and the form and manner of it is thus prescribed in the Roman Ritual and Pontifical The Place being appointed by the Bishop where the Church is to be built the day before the first Stone is to be blessed or consecrated the Bishop or some Priest deputed by him fixeth a venerable Cross of wood where the Altar is to be erected The next day the Stone to be laid in the foundation of the Church which must be four square and the Corner stone is consecrated after this manner The Bishop or his Deputy having put on his Robes and standing in the place where the Church is to be built blesseth the Salt and Water and while the Clergy is singing an Antiphona and Psal 83. sprinkles the place where the Cross is set with holy Water The Psalm being ended the Bishop or Deputy turning himself towards the place thus sprinkled prayeth O Lord God though Heaven and Earth cannot contain thee yet thou art pleas'd to have a House upon Earth where thy Name may be always called upon We beseech thee visit this place with the serene aspect of thy Piety the merits of the Blessed Mary ever a Virgin and B. N. naming the Saint in whose Honour and Name the Church shall be built and by the infusion of thy grace purifie it from all defilement and being purified preserve it and thou who didst compleat the devotion of thy beloved David in the work of his Son Solomon vouchsafe to perfect our desires in this work and let all spiritual wickedness fly away Through our c. Amen Then the Bishop or Priest blesseth the first Stone saying O holy Lord Father Almighty Eternal God be pleased to bless ✚ this Stone to be the foundation of the Church in honour of S. N. Through our Lord c. Amen Then he sprinkles the Stone with holy Water and with a Knife makes the sign of the Cross in every part of it saying in the Name of the Fa †ther and of the Son †and of the Holy †Ghost And then this Prayer Bless O Lord this Creature of Stone and grant by the invocation of thy holy Name that whosoever shall with a pure mind assist in the building of this Church may obtain soundness of body and health of soul Through c. And after some other Ceremonies which I omit for brevity sake the Bishop or his Deputy toucheth the Stone and puts it in the foundation saying In the Faith of Jesu Christ we lay this first Stone in this foundation in the Name of the Fa †ther and of the Son †and of the Holy †Ghost that true Faith may flourish here and the fear of God and brotherly love and that this place may be destinated to Prayer c. And when the Mason hath laid the Stone with Mortar the Bishop sprinkles it with holy Water saying Sprinkle me with Hysop O Lord and I shall be clean and wash me and I shall be whiter than Snow After this he sprinkles every part of the place where the Church is to be built if it be not covered but if it be covered then he walks round about sprinkling the foundation of the Church Many other Ceremonies are observed and Prayers added which I must pass over Pontificale Rom. p. 199. Ritual Roman p. 241. And that they cast in silver and gold with the first Stone as the Heathen did Hospinian gives us two Instances out of Bruschius De Origine Templor Lib. 1. cap. 11. Secondly They consecrate the Church after it is built And that their Ceremonies used herein are as superstitious idle and ridiculous as those of Pagans needs no other proof than the meer relation and mystical signification of them And here I will follow their Durandus Rational Divin Officior Lib. 1. cap. 6. and Durantus de Ritibus Eccles Cathol Lib. 1. cap. 24. All being put out the Church except a Deacon who remains shut within the Bishop halloweth the water mixed with Salt before the door of the Church and in the mean time twelve Candles burn within before twelve Crosses painted on the Walls After this the Bishop the Clergy and People following him goes three times about the Church and with a Branch of Hysop sprinkles the Walls with holy Water and every time coming to the door smites it with his Pastoral Staff saying Lift up your heads O ye Gates and be ye lift up ye everlasting doors and the King of Glory shall come in And the Deacon within answereth Who is this King of Glory To whom the Bishop replies The Lord strong and mighty the Lord mighty in Battel At the third time the door being opened the Bishop with a few Ministers enters the Church saying Peace be to this house c. Then he begins at the left Corner of the East to write with his Pastoral Staff on the Pavement sprinkled with ashes the Greek Alphabet to the right Corner of the West and again from the right Corner of the East the whole Latin Alphabet to the left Corner of the West viz. in this Form according to the Roman Pontifical p. 222. Then the Bishop makes new Holy-water mixed with Salt Ashes and Wine wherewith he sprinkles the Altar Walls and Pavement of the Church After this he anoints with Chrism the Twelve Crosses painted on the Walls saying Let this Temple be sancti †fied In the Name of the Fa †ther and of the Son †and of the Holy †Ghost Lastly These and other Ceremonies being ended the Bishop celebrates Mass And then follows the mystical signification of these Ceremonies The Holy-water wherewith the Church is sprinkled signifies Baptism because the Church after a certain manner is baptized And the water is mixed with salt to denote our Prudence which is the condiment of all Vertues as Salt is of all Meats Again the threefold sprinkling of the Church within without with this Holy-water signifies the threefold immersion in Baptism And this is done for three reasons 1. For the expulsion of evil Spirits 2. For the purgation and expiation of the Church 3. For the removal of every Malediction For the Earth from the beginning was subject to a curse because man fell by its fruit but the Water was under no curse Hence our Saviour did eat fish and we do not read that he ate flesh except of the Paschal Lamb. And this sprinkling in their going about the Church signifies the care that God hath of his who sends his Angel to guard those that fear him Again the Bishops thrice going about the Church denotes our Saviour's threefold Circuit for the sanctification of the Church The first was when he came from Heaven to Earth The second when he descended
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
Scurris venerabilis ara Cinaedis Servit honorandae divum Ganymedibus aedes De Calamit Tempor lib. 3. In the last Visitation in Bavaria such frequent Whoredoms were discovered that scarce three or four were found among One hundred Priests which did not either publickly keep Concubines or privately contract Matrimony said the Orator of Albertus Duke of Bavaria in the Council of Trent Chamier de Caelibat Sacerdot lib. 16. cap. 4. Nay their Popes have not been free witness their Platina Onuphrius c. Take two Epitaphs Sixte jaces tandem deflent tua busta Cynaedi Scortaque lenones alea vina venus Again Hoc jacet in tumulo Lucretia nomine sed re Thais Alexandri filia sponsa nurus The filthiness of the Romish Clergy is so notorious that I forbear to add other Testimonies out of Alvarus Pelagius de Planctu Ecclesiae Nicolaus Clemangis de Corrupto Ecclesiae Statu and many other eminent Authors Hence 't is that not a few of their great Doctors have wished that this Ecclesiastical Constitution might be abrogated and Priests permitted to marry Far be it that this forced should overcome that conjugal chastity and the crime of no fault bring a greater disgrace to the Order What hath brought more evil to Religion more grief to good men than the filthiness of Priests Let the right of publick Matrimony be restor'd to Priests that they may rather live holily than defile themselves with sins against nature Polydor Virgil de Inventor Rerum lib. 5. cap. 4. About the time of the Council of Basil the Emperor Sigismund drew up certain Articles of Reformation in which among many things this is remarkable More evil than good hath come to the Church from the Decree of Calixtus 't is better and more safe for the Soul that liberty be granted unto Clerks to marry according to the custom of the Oriental Church Gerhardus de Minister Ecclesiast And Pope Pius 2. hath left this saying With great reason Marriage was taken from Priests but there 's greater reason why it should be restored Platina in ejus vita Which words are left out out in their later Editions CHAP. XVI Shaven Crowns and Beards THE Pagan Priests shaved the crown of their heads and beards We read Lev. 21. 5 They shall not make baldness upon their head Not a round bare place saith Vatablus Ye shall not make roundness of the hair of your head say the Septuag Radulphus affirms That the Gentile Priests shaved their heads round for they thought that the gods were best pleased with a round figure as the most perfect Cornel. a Lapid Bonfrerius in Synops Criticor Which was the ground of this Prohibition say Divines both Popish and Protestant Again Ezek. 44. 20 Neither shall they shave their heads That they might not appear like the Gentile Priests saith Bellarmine Out of a superstitious imitation of the Heathen who sacrificed to their Idols with shaven heads saith Estius Apuleius describing the Processions of the Gentiles saith These their Priests march forward with their shaven heads c. Metamorph. lib. 11. The Egyptian Priests as Alexander ab Alexandro informs us were by law to shave their heads every third day and with brazen Knives which custom saith he they received from the Sabines whose Priests were shaven with such Instruments In Gen. Dierum lib. 6. cap. 12. Of these Juvenal speaks Sat. 6. Qui grege linigero circumdatus grege calvo And Martial Lib. 12. Epigram 29. Linigeri fugiunt calvi sistrataque turba And Vossius gives us the reason of this Custom Because of all Mortals none should have such purity of Soul of which that of the Body is a Symbol as Priests they ought not to be burden'd with sordid cares which are signified by the hair Besides long hair hurts the head and the hair both of Men and Beasts groweth out of the excrements of food not as if they should stay here but because by this Symbol they might be admonished to study purity De Physiologia Christ. c. lib. 9. cap. 12. And this reason is urged by Plutarch in his Treatise of Isis and Osiris Thus do our Romish Priests shave their heads and beards For this we have the universal Testimony of their greatest Doctors and Schoolmen Bellarm. de Monachis lib. 2. cap. 40. where he urgeth several reasons and the Authority of many Councils Peter Lombard Sentent Lib. 4. Distinct. 24. Estius in Sentent Lib. 4. Distinct. 24. Sect. 7. Durand Ration Divin Officior Lib. 2. cap. 1. And their Polydor Virgil derives this Ceremony from Pagans de Inventor Rerum Lib. 4. cap. 8. Three things saith Durand are here observable viz. the shaving of the Head cropping the hair and the circular Form 1. Three things follow upon the shaving of the Head viz. the conservation of cleanliness deformation and denudation 1. The conservation of cleanliness because from the hair filthiness is contracted in the head 2. Deformation because hair is for an ornament And therefore this shaving signifieth an undefiled and singular life that Clergy-men should have purity of soul within and a singular life that is no exquisite habit without Further the shaving and cutting of the hair denotes the deposition of all temporal things and that they should be content with food and raiment 3. The baring of the upper part of the head shews that there should be nothing betwixt us and God that with open face we may contemplate the Divine Glory Again we shave the head some hair being left below in the form of a Crown because the head signifieth the mind and the hair secular thoughts Therefore as the top of the head is cleansed from hair so the mind whilst it meditateth on heavenly things ought to be cleansed from worldly thoughts But the lower part of the head hath hair because 't is sometimes lawful to think of worldly things without which we cannot live 2. The cropping of the hair denotes That no superfluous thoughts should possess the mind They go with shaven heads and naked ears lest their hair by growing long cover their ears and hinder their sight to signifie that no worldly thoughts should stop the ears or eyes of the Soul And the hair is cut above the ears that the five senses of the head may be ready for the service of God 3. The hair is shaven in a circular form or like a crown for several reasons 1. In imitation of Christ our King who being about to offer up himself upon the Altar of the Cross did wear a Crown of thorns Hence 't is that we desiring to be saved by his Death do wear upon our heads the Sign of Christs passion that is the form of a thorny Crown which he wore in his Sufferings that he might take away the thorns of our sins and to shew that we are ready to suffer derisions and reproaches for him as he was for us 2. The circular form of the hair denotes the vertue of equality every
way agreeable to reason For then temporal things are rightly meditated on when they are consonant to reason 3. A circular Figure is made because this Figure hath neither beginning nor end by which we are given to understand that Clerks are the Ministers of God who had no beginning and shall have no end 4. This figure hath no corner by which is signified that Clergy-men ought not to have a spot in their lives and that they should have truth in their Doctrine because Truth loves not corners 5. Because this figure of all figures is most beautiful Hence in this God made the celestial creatures by which is signified that Clerks ought to have beauty within in the Soul and without in the conversation 6. Because this figure is the most simple For according to S. Austin no figure is constituted of one line only except a circular by which is intimated that Clergy-men should have a Dove-like simplicity according to that be ye simple as Doves 7. A Crown shews that Clerks are in a peculiar respect the Kingdom of God These are the doughty Reasons given by Durand and others for this circular form which my designed brevity will not suffer me to make some pleasant remarks upon And then he proceeds to the shaving of their beards where also this acute Doctor discovers as great Mysteries as in the former The reason of hair on the Beard saith he is the superfluity of humors in the stomack this denotes That we should cut off those vices and sins which are superfluous in us We shave our Beards that by Innocence and Humility we may appear pure and undefiled and be like unto the Angels which are always fresh and youthful Yet in times of fasting we suffer five hairs to grow because all thoughts which are not against God as to build a Church till the ground and such-like which we use to have in times of Abstinence should not be prohibited I wish this great Mythologist had explicated these last words that the reason might have been more convincing to poor Hereticks And for the more solemn performance of this Ceremony our Masters at Rome have appointed a particular Office Pontif. Roman p. 511. Ordo Romanus p. 94. CHAP. XVII Lights in Churches 1. THE Heathen had lighted-Candles and Tapers in their Temples when they offer'd sacrifice Baruch 6. 18. Ceres the Mother of Proserpina was called Taedifera because they lighted Tapers and Torches though it were at noon-day when they offered Sacrifice unto her Illic accendit geminas pro lampade pinus Hinc Cereris sacris nunc quoque taeda datur Ovid. Fastor lib. 4. Natalis Comes discoursing of the Sacrifices of the Superior gods tells us That they used lights by which saith he they did demonstrate the purity of those gods Mythol lib. 1. cap. 10. And Macrobius informs us That the Altars of Saturn were garnished with burning Candles Saturnal lib. 1. cap. 7. Alexander ab Alexandro affirms That this Ceremony was anciently observed by Pagans viz. to have burning Torches In Genial Dierum lib. 4. cap. 17. And Andreas Tyraquellus in his Annotations upon him confirms this Assertion by the Testimonies of Gyraldus Cornelius Dion Halicarnassaeus and Herodotus Let them burn Candles and Tapers daily that are without light saith Tertullian de Idololatria cap. 15. And Lactantius declaims against this Heathenish custom Institut lib. 6. cap. 2. Thus do Papists burn Candles and Tapers in their Churches when they celebrate Mass and perform other Religious solemnities This practice is so general and well known that I need not cite Authors for it Light saith Baily apud Rivet is the symbol of Evangelical brightness of a lively faith of inward joy of flaming charity in a word of the Divinity which is nothing else but immortal fire and a most pure act 2. The Heathen changed these Lights every year viz. on the Calends of March Hospin de Orig. Fastor Pagan cap. 12. On the first day of this Month saith Macrobius they made a new fire on the Vestal Altars that they might begin the new year with new fire Saturn lib. 1. cap. 12. This Ceremony is more fully described by Ovid Fastor lib. 3. Non dubites primae fuerint quin ante Calendae Martis ad haec animum signa referre potes Laurea flaminibus quae toto perstitit anno Tollitur frondes sunt in honore novae Janua tunc regis posita viret arbore Phoebi Ante tuas itidem curia prisca fores Vesta quoque ut folio niteat velata recenti Caedit ab Iliacis laurea cana focis Adde quod arcana fiere novus ignis in aede Dicitur vires flamma refecta capit Thus do our Romanists change their Lights every year viz. three days before Easter This Ceremony is fully described by Durand with all its mystical significations The Lights are put out to denote that Christ the true Light lay three days in the Sepulcher Some light 72 Candles some 24 some 12 some 9 some 7 and with some the number is not certain yet all are not without a Mystery The 72 Candles that are extinguished denote the 72 Disciples whose preaching was almost extinct in the death of Christ they also signifie that our Lord lay 72 hours in the Sepulcher which must be synechdochically understood or so many Candles are lighted for the 72 Nations and kinds of Languages Twenty four Candles are lighted 1. Because the Sun that enlightens the World 24 hours signifies Christ the true Sun 2. The day of which Christ is the greater light and the night of which the Church is the lesser light are the Apostles and other Apostolical men which as the 24 hours serve Christ the Day and the Church the Night 3. Four and twenty Candles denote the Gloria Patri which is to be said 24 times in the Nocturns of Festivals Fifteen Candles signifie the twelve Apostles and the three Maries which followed our Lord. Or fourteen of those Candles signifie the fourteen Articles of the Christian Faith and the extinguishing of them denotes the extinction of the Faith in the flight of the Apostles but the putting out of the last Candle signifies the death of Christ Twelve Candles burning represent the twelve Apostles and they are put out to shew that the Apostles were then silent and fled and the Faith almost extinct in them Nine Candles signifie Mankind which by sin had excluded themselves from the Nine Orders of Angels and from the true Light Seven Candles signifie the seven-fold grace of the Spirit which was almost extinguished in the hearts of the Disciples Lastly Where a certain number of Candles is not observed there they signifie the Prophets and other holy Fathers who foretelling Christ our Light and preaching the Doctrine of Salvation are now dead being tormented with divers punishments Further All the Candles are not put out together but one after another because the Disciples left Christ successively and not all at once Some extinguish a Candle
agone Confer opem depone Vitae sordes coronae Caelestis da gaudia These are yet to be seen in two Manuscript-Tables in the Cathedral at York I will conclude this with a remarkable passage in the Bull of Clement 6 who doth not only grant a plenary Pardon to such as actually visit the Churches of S. Peter and Paul at Rome but to those also who dye in the way Take his own words Item concedimus quod si vere confessus in via moriatur quod ab omnibus peccatis suis sit immunis penitus absolutus Et mandamus Angelis Paradisi ut animam a Purgatorio penitus absolutam in Paradisi gloriam introducant We also grant That if he dye in the way being truly confessed he is absosolutely absolv'd from all his sins And we command the Angels of Paradise That they convoy his Soul delivered from Purgatory into the Glory of Paradise Apud Hospin de Temp. p. 381. And let not any Heretick interpret this as a piece of Arrogance in his Holiness For why may he not command the Angels to whom all things are subject And who can do in a manner whatsoever God himself can do CHAP. XXII EXORCISMS THAT the Heathen arrogated to themselves a power to cast out Devils as our Romanists do is clear from their own Historians and the Confessions both of Popish and Protestant Writers I will briefly remark the Methods and Ceremonies observed by them in their Exorcisms and shew how far our present Adversaries of Rome symbolize with them The Ways and Methods Rites and Ceremonies observed by the Heathen may be reduced unto two Heads viz. Words and Things 1. The Heathen used certain words in their Exorcisms Serapis prescribed the Egyptians a form of words wherewith they might expel Devils Eusebius de Preparat Evangel lib. 4. cap. ult Clemens Alexandrinus saith Magos gloriari se daemones habere coactos vi suorum carminum In Protrept apud Filesacum de Idol Mag. p. 800. These words were opprobrious commanding menacing barbarous and obscure Apollonius cast out a Devil saith Philostratus by reproachful words such as Masters use to their vain and idle servants calling him wicked and impudent and in great wrath commanded him to give some sign of his departure In vita Apollonii lib. 4. cap. 6. 'T is enquired by an Egyptian saith Eusebius the Prince of Magicians How it comes to pass that Devils are moved by terrible and threatning words and are bound by them as with certain chains De Praeparat Evang. lib. 5. cap. 6 And what were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephesian words or writings so often spoken of by Writers but certain Inchantments used by Magicians in casting out Devils Magicians commanded saith Plutarch those who are possessed with evil spirits to pronounce the Ephesian words Sympos lib. 7. Quest 5. And That they were certain obscure and barbarous words is affirmed by Suidas and others These Ephesian words saith Hesychius were anciently six but afterwards Deceivers added others to them the names of the former were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Dr. Hammond in Act. 29. That the Heathen used in their Exorcisms certain exotick strange and barbarous words is confessed by Filesacus de Idol Magica p. 793 for such words are accounted most efficacious by Magicians And these words were not always spoken but sometimes written Philostratus mentions certain Philosophers called Brachmanni who by certain written words verbis terrificis minacibus commanded the Devil to go out of a young man lib. 3. cap. 12. And those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned were sometimes written and carried about by many who thereupon promised themselves That they should obtain whatsoever they desired and among other things a power to cast out Devils Anáxilas the Poet is said to have carried the Ephesian Letters in pieces of Leather sewed together Athenaeus Dypnosoph lib. 12. 2. The Heathen used certain Things in their Exorcisms as Herbs Fumigations c. St. Austin tells us That the Heathen cast out Devils by Herbs Stones certain Animals Sounds Voices and Figures De Civit. Dei lib. 10. cap. 11. And lib. 21. cap. 6 he saith Devils are enticed and allured by certain kinds of Herbs Animals Charms and Ceremonies I saw a certain private man saith Josephus amongst the Hebrews that cured divers possessed of Devils in the presence of Vespasian his Sons Tribunes and Soldiers And the Cure was effected after this manner He applied to the Nose of the Daemoniack a Ring under the Seal whereof was a kind of Root discovered by Solomon which drew out the Devil through the nostrils of the Possessed as soon as he smelled at it Antiq. lib. 8. cap. 2. And the same Historian mentions the Herb or Root used in their Exorcisms On the North-side of the City there 's a place called Baaras where also groweth a root of the same name the colour whereof resembleth the flame and it shineth at night like the Sun-beams and is not easie to be pulled up till that one cast upon it the Urine of a Woman or her Flowers which being done whosoever toucheth it is sure to dye except he carry the root hanging on his hand And a little after he adds This Herb notwithstanding all this danger is diligently sought out for the virtue it hath for it driveth away Devils out of mens bodies if it be but applied unto them De Bello Judaico lib. 7. cap. 25. And Justin Martyr tells us That this way of ejecting Devils was like to that of the Gentiles In Dial. cum Tryphon And the same is affirmed by Pliny Hist Nat. lib. 24. cap. 17. Democritus the Prince of Magicians after Pythagoras hath commended the Herb Aglaophotis which is thought to be the same with Baaras so call'd for its bright shining colour and that Magicians use it when they cast out Devils And that the Heathen used certain Fumigations is not less evident Your Exorcists saith Justin Martyr loc praedict as the Gentiles use Thymiamata vincula By the first he understands Fumigations such as the Heathen used in casting out Devils And by the latter Inchantments which are called Bonds ab effectu The Jews and Gentiles thought that Devils are expell'd out of mens Bodies by Fumigations Martin Delrio Disq Magic lib. 6. cap. 2. And to the foresaid Remedies they added a certain I suppose consecrated Garment Euseb de Prâ—parat Evang. lib. 5. cap. 6. These and many such-like Methods and Ceremonies the Heathen used in ejecting Devils And that our Romanists herein symbolize with them is most evident They observe the very same Methods but with some additions of Folly and Superstition To make this clear I will give the Reader a brief account of them The Priest or Exorcist being come into the Church and apparell'd according to his Order and kneeling devoutly before the Altar he makes the sign of the Cross in his fore-head mouth and breast saying Let the sign of the Cross †be in my fore-head
thus Consecrated the People come unto the Priest and falling down upon their Knees he puts Ashes upon their Heads in the form of a Cross saying Remember O man because thou art Dust and shalt return to Dust In the Name of the Father c. Missale parvum Gavantus Ibid. And this hath a pretty mystical signification as Durand hath informed us This aspersion of Ashes signifies That as in the ejection of Adam out of Paradise the Earth was cursed so by the Humility of Penance our Earth viz. our Free-will is blessed that it may not bring forth Thorns and Thistles but Fruit worthy of Repentance Rationale divin Officior lib. 6. cap. 28. num 19. At Rome this Ceremony is performed by the Pope to whom Cardinals Bishops Kings Princes come with great reverence and receive Ashes from him I will conclude this with what their Platina writes of Pope Boniface 8 Prochetus Archbishop of Genoa being at Rome on an Ash-Wednesday he amongst others fell down at the Pope's Feet to be signed on the Forehead with a Cross of holy Ashes Boniface thinking him to be his Enemy changes the words and saith Remember that thou art a Gibellin and with the Gibellins thou shalt return to Ashes and so cast all the Ashes in his eyes Platina in ejus vita Rogation-Week The Heathen observed certain Festivals in the Spring called Robigalia Amburbalia and Ambervalia in which they supplicated the gods to divert Evils from their Cities Fields and Fruits Their Robigalia were instituted in Honour of Robigo or Robigus about the seventh of May in which they offered Sacrifice unto him that he might not hurt their Corn and Vines with Blasting Brissonius de Formal lib. 1. p. 57. Rosinus Antiq. Roman lib. 4. cap. 8. p. 374. And they pray'd unto him as Ovid informs us in these words Aspera Rubigo parcas Cerealibus herbis Et tremat in summa laeve cacumen humo Tu sata syderibus coeli nutrita secundis Crescere dum siant falcibus apta sinas Vis tua non levis est quae tu frumenta notasti Maestus in amissis illa colonus habet Nec venti tantum Cereri nocuere nec imbres Nec sic marmoreo pallet adusta gelu Quantum si culmos Titan incalfacit udos Tunc locus est irae diva timenda tuae Parce precor scabrasque manus a messibus aufer Neve noce cultis posse nocere sat est Nec teneras segetes sed durum amplectere ferrum Quodque potest alias perdere perde prius c. Fastor lib. 4. And their Ambervalia were dedicated to Ceres which they solemnized with certain Rites and Ceremonies Virgil gives us an account of them Cuncta tibi Cererem pubes agrestis adoret Cui tu lacte favos miti dilue Baccho Terque novas circum felix eat hostia fruges Omnes quam chorus socii comitentur orantes Et Cererem clamore vocent in tecta neque ante Falcem maturis quisquam supponat aristis Quam Cereri torta redimitus tempora quercu Det motus incompositos carmina dicat Georg. lib. 1. And do not Papists the like on their Rogation-days Are not the very same Rites and Ceremonies observed Did they go about their Fields singing and praying that the gods would bless the fruits of the Earth Our Romanists do the same Did a Priest go before the people cloathed in white The same Ceremony is observed in the Roman Church All Travellers who have seen their Processions on these days will tell us That one Egg is not more like another than these are to the Pagan Robigalia and Ambarvalia I will conclude this with the words of Hadrianus Junius Robigalia Ambarvalia Amburbalia continuae tres feriae quibus supplicabatur ad urbis agrorum segetis calamitates avertendas ad eorum exemplum instituti suppliciorum supplicationumve dies hodie religiosi habentur The Robigalia Ambarvalia and Amburbalia were three continued Festivals on which they supplicated the gods to divert evils from the City Fields and Fruits in imitation of these were our Rogation-days instituted c. Nomenclat p. 374. And though this Book hath been revised by their great Masters and some other passages censur'd and commanded to be expung'd in their Index Expurgatorius yet these words are passed by with a kind salute as most consonant to the Sentiments of their Church The Feast of S. Philip and James or May-day Historians tell us That Flora made the People of Rome Heir to those Goods which she had gotten by Prostituting her Body to young Gentlemen Leaving also a certain Sum of Money for the Solemnization of her Birth-day Which the People being asham'd to do by reason of her Infamy they feigned her to be the Goddess of Flowers and that she must be first appeas'd by Sports and Plays perform'd in Honour of her before the Trees and Fruits of the Earth would prosper And that they might gain the more credit to this Fable and Fiction they add further That she was once called Chloris and was married unto Zephyrus from whom by way of Dowry she received power over the Flowers Ovid. Fastor lib. 5. These Sports were observed on the four last days of April and the first of May And hence is that of Ovid Fastor lib. 5. Incipis Aprili transis in tempora Maii Alter te fugiens cum venit alter habet This Festival was solemnized with great Disorders and Exorbitances Strumpets did then run through the Streets naked using many lascivious and obscene Gestures and Speeches Alexander ab Alex. in Genial dierum lib. 6. cap. 8. Gyraldus de Diis Gentium Syntag. 1. p. 42. The Story concerning Cato is well known who being come into these Floralian Plays in which all impieties were committed he was forced upon the account of his Gravity to depart Hence is that of Martial Nosses jocosae dulce cum sacrum Florae Festosque lusus licentiam vulgi Cur in theatrum Cato severe venisti An ideo tantum veneras ut exires Gyraldus ibid. The Rites and Ceremonies of this Feast are largely described by Ovid Fastor lib. 5. Quaerere conabar quare lascivia major His foret in ludis liberiorque jocus Sed mihi succurrit numen non esse severum Aptaque deliciis munera ferre Deam Tempora futilibus pinguntur tota coronis Et latet injectâ splendida mensa rosâ Ebrius incinctis Philyra conviva capillis Saltat imprudens vertitur arte meri Ebrius ad durum formosae limen amicae Cantat habent unctae mollia serta comae Nulla coronatâ peraguntur seria fronte Nec liquidae vinctis flore bibuntur aquae And how like to these Floralian Sports is the fetching in of May as some call it or May-Games in the roman-Roman-Church and some other Countries not thorowly purged from the Dregs of Popery I will not entertain the Reader with a Description of them which hath been done by others in our own Language but
Let the words of Christ †be in my mouth Let the Weapons of Christ †be in my breast By the sign of the Cross †deliver us O God from our enemies Let the power of the Fa †ther confirm me Let the Wisdom of the Son †teach me Let the love of the Holy †Ghost enlighten me Nos cum prole pia Benedicat Virgo Maria. Mengus Flagel Daemon p. 36. The Priest being thus prepared and armed in all points what is he not able to do how do the poor Devils quake and tremble at the very sight of him But let us come to the bloody skirmish and observe the valour of the Man 1. He signs the Demoniack in the Forehead Mouth and Breast with the sign of the Cross saying Let the Power of the Fa †ther comfort thee Let the Wisdom of the Son †teach thee Let the Love of the Holy †Ghost enlighten thee And a little after I command you O Devils who are come to the help of those that vex this Creature of God N. upon pain of Excommunication Here he shews his Courage and immersion in the Lake of Fire and Brimstone for a thousand years that ye yeild no aid and assistance to these Devils who torment the Body of this Creature of God N. And I command you O Devils who trouble this Creature of God N That ye presently depart and leave him safe and sound without any hurt either of soul or body And I command all your Enemies in the Name of the most Holy Trinity That they compel you to yeild obedience to my Precepts And I command you upon the same pains That ye neither say nor do any thing that may displease those that are either present or absent except what I shall ask you Mengus ibid. 2. He ties a Stole about the neck of the possessed with three knots saying O ye abominable and rebellious Spirits I conjure adjure and compel you wheresoever you have your residence in this man By the Fa †ther and the Son †and the Holy †Ghost that ye immediately understand the words of my conjuration and the virtue of it and that ye dare not to depart from this Creature of God and Image of Christ without my licence and as the * They report of S. Juliana that she ti'd the Devils hands behind him whipt him bravely with a great Chain and though he earnestly begg'd her savour and not to abuse him before all the people yet she dragged him about the Market-place and then without any compassion threw him into a Jakes Foulis Hist of Popish Treas Saints of God have bound Devils with Chains so I bind you cum ista stola jocunditatis with this Stole of jocundity Mengus p. 37. If it be queried Why 't is called Stola jocunditatis I suppose because the Priest doth greatly rejoice when he hath got the poor Devils thus bound and fetter'd And here his Policy is to be commended who first chains and shackles these wicked Spirits for having them once fast bound he may with more ease rule and govern them But his Courage I do not much admire who dares not enter the list with them except they be first shackled But I proceed 3. The Priest lays his hands on the head of the Daemoniack and signing him in the forehead with the sign of the Cross repeateth certain words and these are either Sacred or Profane The former are either some Sentences of Scripture or some Names of God 1. Some Sentences of Scripture and here the beginning of St. John's Gospel is accounted most prevalent as also those words in the Canon of the Mass * Caesarius mentions a certain Woman possessed that came to Sigeberg and being in the Oratory of S. Michael when 't was discoursed How Luciser was bound in Hell The Devil answered by her Ye fools With what Chains do ye think my Master is bound in Hell With Iron Chains No no There are three words in the Mass wherewith he is bound Some asking him What words they are Answered That he durst not repeat them But saith he bring me a Book and I will shew you them A Missal is brought which she opened and at the very first found the Canon of the Mass and laid her finger on these words Per ipsum c. Serarius in Tob. cap. 8. Quest 8. Per ipsum cum ipso in ipso 2. Some Names of God especially those strange and obscure Names Hel †Heloym †Heloa †Eheye †Tetragrammaton †Adonay †Saday †Sabaoth †Sother †Emanuel †Alpha †Omega †Primus Novissimus †Principium Finis †Agyos †Yschiros †Otheos †Athanatos †Agla †Jehova †Homousion †Ya †Messias †Esereheye †Christus Vincit †Christus Regnat †Christus Imperat †Increatus Pater †Increatus Filius †Increatus Spiritus Sanctus †Mengus p. 38. The latter are either Inquisitory or Opprobrious 1. The Priest puts some Questions to them as Whether they be many or few What is his Name and the Names of his Companions For what cause they entred In what hour By what person they are to be expelled By what Saint Who are their Enemies in Heaven and Who in Hell By what Words they are most tormented Whether they are bound there by any Compact or Inchantment How that may be dissolved Who is the chief of them in that person Mengus docum 4. p. 50. Ritual Roman p. 301. Nay the Priest may put an Oath to the Devil for the discovery of such things as are necessary to his expulsion Take the form of this Oath I swear and promise to thee Priest or Minister of Christ to observe all things which thou shalt command me and that I will be punctual in what I promise thee I invoke the Almighty God against me and as a Revenger of this my Perjury let him send his Holy Angels mighty in battel to cast and expel me out of this Body And I invoke Lucifer together with all other Principalities Furies and Infernal Punishments that they rise up against me with all their Fury and Indignation and hale me into the lowest and most tormenting-place in Hell where I may suffer a thousand thousand times greater Torments and from which I may never be delivered Amen Mengus p. 195. 2. The Priest useth certain reproachful words Mengus gives us several forms of exprobation Docum 10 and p. 103. O unclean Spirit most miserable Tempter Deceiver Father of Lies Heretick Fool Beastial Furious Enemy of thy Creator Luxurious Mad Cruel Vnjust Thief Beast Serpent Damned Creature cursed eternally of God for thy pride c. Mengus from the example of S. Francis commendeth sordid words utter'd to the disgrace and reproach of the Devil For when B. Francis would deliver his This is like the man that called Satanas Snotty-nose Brother Ruffinus he bids him say to the Devil Open thy mouth and I will
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