Rerum lib. 6. cap. 13. And a little before in the same Chapter he affirms That Images were derived from Pagans 2. The Heathen consecrated these Statues and Images of their gods with certain Prayers and Ceremonies before they pay'd any reverence and veneration to them by vertue whereof they supposed some extraordinary Vertues were acquired to them and resided in them Dan. 3. 2 Then Nebuchadnezzar the King sent to gather together the Princes the Governors to come to the dedication of the Image which Nebuchadnezzar the King had set up So Arnob. Adv. Gent lib. 1. lib. 6. lib. 8. Minutius Felix in Octav. Tert. Apol. cap. 12. cum notis Franc. Zephir de Spectaculis cap. 13. and de Idolat cap. 4. S. Aust De Civit. Dei lib. 8. cap. 23 24. Thus do Papists consecrate the Statues and Images of their Saints with certain Prayers and Ceremonies The manner of this Consecration is thus described The Bishop standing without his Mitre saith Our help is in the Name of the Lord. Ans Who made Heaven and Earth Lord hear my prayer Ans And let my cry come unto thee The Lord be with you Ans And with thy spirit Almighty Everlasting God who forbiddest not the Images and Representations of thy Saints that as often as we behold them with corporal eyes so often we may meditate with the eyes of our memory to imitate their acts and sanctity we beseech thee vouchsafe to bless ✚ and sancti ✚ fie this Image or Graving adapted to the honour and memory of B. N. thy Apostle or Martyr or Confessor or Bishop or Virgin and grant that whosoever shall endeavour humbly to honour this thy most glorious Apostle or Martyr or Confessor or Bishop or Virgin before this Image by his prayers and assistance he may obtain of thee Grace in this present and eternal Glory in the life to come Through our Lord c. And in the last place the Bishop besprinkles the Image with holy water Pontif. Roman p. 367. And as the Pagans of old did believe that by the Consecration of their Images some extraordinary Vertues were derived to them Even so do our Romanists now as is most clear from these following prayers The Image of S. John the Baptist is consecrated with these words Grant O Lord that all beholding with reverence this Image and pouring out their prayers before it may be heard in whatever they shall ask Let this Image be the expulsion of Devils the advocation of Angels the protection of Believers c. Pontificale Antiquum apud Rivet Orthod Cathol Tom. 1. Tract 2. Quaest 34. And the Image of the blessed Virgin with these words O God sanctifie this Image of the B. Virgin that it may bring the gift of saving-help to thy faithful that hurtful Thunder and Lightning may be more speedily expell'd that the Inundation of Waters or Commotion of Civil Wars or Devastation of Pagans may be suppressed at the presence of it c. Pontif. Antiq. apud Gerhard de Lege Dei And what wonderful Vertues do they attribute to their Agnus Dei's three of which were sent by Pope Vrban the fifth to the Emperor of Greece with these words Balsamus munda Cera cum Chrismatis unda Consiciunt Agnum quod munus do tibi magnum Fonte velut natum per mystica sanctificatum Fulgura desursum depellit omne malignum Peccatum frangit ut Christi sanguis angit Praegnans servatur simul partus liberatur Dona defert dignis virtutem destruit ignis Portatus mundae de fluctibus eripit unde Ceremoniale Rom. apud Rivet Orthod Cath. Tom. 1. Tract 2. Quaest 17. Hospin de Orig. Fest Christ p. 67. Thus our Romanists blasphemously attribute to their Agnus Dei's what is proper to the Word of God and the Blood of Christ viz. That they blot out iniquities purge away the filth of sin obtain pardon confer grace and defend from all evil 3. The Heathen gave great honour and reverence to the Statues and Images of their gods which they expressed several ways 1. By cringing bowing and kneeling before them 2 King 5. 18 44. Isa 15. 17. He maketh a god and worshippeth it he maketh it a graven Image and falleth down thereto c. Adorant simulachra in terram prostrati saith Arnobius speaking of the Gentiles lib. 6. Adv. Gent. 2. By kissing of them 1 King 19. 18. Yet I have left me seven thousand in Israel all the knees which have not bowed unto Baal and every mouth which hath not kissed him Job 31. 27 And my heart hath been secretly enticed or my mouth hath kissed my hand Because they could not reach the Sun and Moon the Heathen used when they saw them shine bright and as it were shew themselves in their glory to lift up their hands to them and then put them to their mouths by this sign adoring them as gods If the things they worshipped were nigh they kissed them If out of reach they put their hands to their mouths as acknowledging they had their breath and life from them This was a Rite and Ceremony of Adoration among Idolaters Minutius Felix reports of Caecilius who looking upon the Image of Serapis according to the use of the superstitious Vulgar he put his hand to his mouth and kissed it 3. The Heathen lighted Candles and burnt Incense before their Images Baruch 6. 19 21 They light them Candles their faces are blacked through the smoak Their gods are black in the face by the smoak as our Roman Doctors expound it which proceeds from the Incense burnt in honour of them The Images perfumed and discoloured with smoak grow black Arnob. Adv. Gent. lib. 6. Macrob. Saturnal 4. The Heathen pray'd before their Images Isa 44. 17 He falleth down unto it and saith Deliver me for thou art my god Minutius Felix speaking of the Gentiles saith They invocate their gods pray before Images c. The very same honour and reverence is given by our Romanists to the Images of their Saints 1. They bow and kneel before them and kiss them For this we have the determination of their much admired Council of Trent Ses 25. We kiss them uncover the head and fall down before them 2. They light Candles and burn Incense before their Images Thomas Arundel Arch-Bishop of Canterbury in his Provincial Council held at Oxford 1408 made this Constitution From henceforth let it be taught commonly and preached by all That the Cross and the Image of the Crucifix and the rest of the Images of the Saints in memory and honor of them whom they represent as also their Places and Reliques ought to be worshipped with Processions bendings of the knee bowings of the body incensings kissings offerings lighting of Candles and Pilgrimages together with all other manners and forms whatsoever as hath been accustomed to be done in our Predecessors times Lindewods Constit Provin lib. 5. cap. de Haeret. And Durantus gives the reason and mystical signification of lighting
may be a flaming fire against all the snares of the Enemy c. Meng p. 222. 6. If what hath been done be not effectual then the Priest flies to his never-failing Remedy a certain Potion And though some men industriously conceal what hath cost them much pains and study though it be eminently useful and advantagious to others yet these Gentlemen are not more happy in discovering than charitable in communicating Secrets that may be beneficial to Mankind and particularly this excellent Recipe which they say must be made after this manner Take a pound or two of Veal or any other flesh in season and boil it well without Salt then take six or eight ounces of the Broth first consecrated by the Priest and put into it two ounces of consecrated Oil and when they are well mixed give it warm to the Patient or Possessed but before he take it let the Priest give him a piece of consecrated bread saying Take this bread for the destruction of all the Inchantments and wicked works of Satan In the Name of the Fa †ther c. Mengus p. 120 121. Here it may be necessary to give the Reader one Caution That he be not so unmannerly as to ask these great Masters How these sensible and corporeal things can act upon spiritual and immaterial Substances 'T is enough that they say it is so That Devils are affected vexed tormented and expel'd by natural and corporeal things is affirmed by Mengus Docum 3. And Serarius tells us That they do it efficacia quadantenus naturali by an efficiency after a sort natural In Tob. 8. Quaest 3. We must therefore suppose the Devil upon the receit of this Potion to be in great pain and torment and doubtless the poor Fiend would gladly be gone But behold he is chain'd and fetter'd and cannot depart without license and another piece of penance he must do before he can obtain it viz. That to the honour of God and edification of others he confess some Article of the Faith that in the virtue of that Article he give reverence to God Almighty by bending the knee and bowing the head thrice to the ground in adoration of the most Holy Trinity Meng Docum 5. These you 'l say are hard terms but no question the Devil in this sad pickle readily submits to them for ease and liberty And now we must suppose the skirmish over and this great Conqueror I mean the Priest triumphing over his vanquisht Enemy and yet 't is hard to say whether of the two is more joyful And what can keep the Patient or Possessed from rejoycing with them Doubtless nothing except the fear of a second Invasion either by this or some other Devil We say The burnt child dreads the fire and this Devil being once delivered from the torments which he lately suffered methinks he should not desire to return certainly he will not if the late Potion was but as painful to him as 't was to the poor Demoniack Yet lest he should attempt it the Priest useth this dreadful and most effectual Conjuration I conjure you †O Air Earth Water and Fire by God the Father Almighty and by the Angels and Arch-Angels and by all the Court of Heaven and by the Merits and Prayers of all Saints That ye have no power to entertain and keep this cursed and most wicked Spirit but that ye presently cast him out and all that favour him And O thou Hell and infernal Fire and all you infernal Devils observe and understand the words of my mouth I conjure you by all the Names of God by S. Mary the Mother of our Lord Jesu Christ by S. John the Baptist c. That ye presently obey my Commands and receive and secure this wicked Spirit Meng p. 141 But though this Devil may be confin'd to the infernal pit yet by others he may be assaulted and invaded Against those also there 's an effectual Remedy which is thus prepared The Priest takes a Paper and having blessed and besprinkled it with Holy-water writes upon it these words Then he takes exorcised Salt some Wax of the Paschal Candle or any other Consecrated VVax and consecrated Rue and having sprinkled them with Holy water he wraps them all up in the foresaid Paper and hangs them about the neck of the Patient Meng p. 256 257. And now I leave him in a transport of joy and bidding defiance to all the Devils in Hell CHAP. XXIII Observation of Holy-days THE Institution of Festivals by the Heathen in honour of their gods and the conformity of our Romanists herein were before asserted and cleared I come now to remark the manner of their Observation or with what Rites and Ceremonies they were solemnized wherein also the Church of Rome doth exactly symbolize with them This hath been confessed by many and lamented by some of their own VVriters Nicolaus de Clemangis Erasmus Cornelius Agrippa Polydor Virgil c. The last tells us That in his time Holy-days were most acceptable to young men for no other reason but that they had then leisure to lead about dances especially among the Italians who after the custom of the ancient Pagans did usually exhibit Shews and Plays unto the people reciting Comedies and personating the Lives and Martyrdoms of the Saints in Churches in which that all might receive equal delight they acted them in their Mother-tongue Thus was it heretofore among the ancient Romans De Inventor Rerum lib. 5. cap. 2. For the further illustration of this point I will instance in several Festivals The Feast of our Saviours Nativity That the Pagan Saturnalia were kept about the same time that we observe our Christmas is agreed upon by most Authors Gyraldus Rosinus Macrobius c. And that our Romanists celebrated this Feast with the same Solemnities will appear if we consider these following particulars 1. The ancient Romans and Grecians on their Saturnalia entertained their Friends and Neighbours with most costly Feasts and Banquets and so spent the time in excessive eating and drinking Mutuas inter sese â—â—nas epulationesque agitabant Hospin Fest Pagan p. 130. Lazius de Repub. Roman lib. 10. cap. 9. And thus do our Romanists celebrate this great Festival of our Saviours Nativity This is so notorious to all men that 't will be unnecessary to mention Authors Their practice is thus described by Naogeorgus apud Hospin Fest Christ p. 26. Selectis onerant dapibus mensasque faecumque Paneque vescuntur miro magnisque placentis Ludunt compotant ineunt convivia laeti 2. In the ancient Saturnalia Masters feasted their Servants and became Servants to them Maxima pars Graium Saturno maximè Athenae Conficiunt sacra quae Cronia esse iterantur ab illis Cumque diem celebrant per agros Vrbesque fere omnes Exercent epulis laeti samulosque procurant Quisque suos nostrique itidem mos traditus illinc Iste ut cum dominis famuli tum epulentur ibidem Laur. Accius apud
or made gods and called by some from their Office Medioxumi from the place of their main residence which was supposed to be in the Stars Deastri from their relation to the Superior God the lesser gods the made gods and from their knowledg of humane affairs Demons Of these Demons Plato discourseth very largely in several places where 1. Touching their natures he calls them made gods visible gods c. 2. Touching their Office he says They were placed in the middle 'twixt the great God and Man to be Mediators and Porters for conveying the Sacrifices and Prayers of men to the great God as also for transmitting gifts and all good things from God to men 3. That by the mediation of these Demons there is a communion and friendship maintained betwixt God and men which otherwise could not be God is not approached by men saith Plato in his Symposium but all the commerce and intercourse between him and men is performed by the mediations of Demons And then he comes to particulars Demons are Reporters and Carriers from men to the gods and again from the gods to men of the Supplications and Prayers of the one and of the Injunctions and Rewards of Devotion from the other Demons are middle powers saith Apuleius by whom both our desires and merits pass unto the gods they are Carriers between men on earth and the gods in heaven hence of prayers thence of gifts they bring to and fro hence petitions thence supplies or they are certain Interpeters on both sides and Conveyers of recommendations for saith he the Majesty of the Soveraign gods will not permit them to manage these things of themselves De Deo Socratis And S. Austin gives the same account of them De Civit Dei lib. 8. cap. 24. From these testimonies 't is clear That the Heathen invocated these Demons as their Mediators and Intercessors with the Supream God Thus do Papists invocate the Saints departed as Mediators and Intercessors to God for them They attribute the same Offices to their Saints that the Heathen did to their Demons and urge the very same reasons When they are asham'd saith S. Ambrose speaking of the Pagans of having neglected God they use a pitiful excuse saying That they had access to the Supream God by these gods as by the Lords and Earls about the Court subjects have access unto the King The weakness and vanity of which argument he fully discovers in the same place in Rom. cap. 1. And the same reason is urged by Celsus in Origen viz. That none dare to approach the person of an earthly Prince with a petition but by the intercession of some Courtier or other about him therefore it should be so on our part towards God unto whose glorious Majesty we must use the Mediation of some which are in his favour The absurdity of this comparison is there also fully demonstrate Contra Celsum lib. 8. And do not our Romanists urge the very same Argument It is good and profitable saith the Council of Trent Ses 25. to call upon the Saints and to have recourse to their prayers aid and assistance whereby to obtain from God many benefits by the merits of his Son Jesus Christ who is our Redeemer and Saviour This is further clear from many forms of prayer used to particular Saints We humbly beseech thy Majesty that as the blessed Apostle Andrew was a Preacher and Rector of thy Church so he may be with thee a perpetual Intercessor for us In Festo S. Andreae Almighty and everlasting God who makest us glad with the Festivity of Blessed Osmund thy Confessor and Bishop we humbly beseech thy Clemency that we who venerate his solemnities with devout Offices may obtain the remedies of eternal life by his suffrages In Festo S. Osmundi The like you have in Festis S. Sulpicii S. Priscae S. Vincentii S. Blasii S. Bonifacii c. Missale secundum usum Sarum 2. The Heathen in their Invocations urged the merits of these Demons or middle-gods These Demons saith S. Austin according to the opinion of the Gentiles are Interpreters and Messengers between God and men that hence they might carry our Petitions and thence bring us Supplies And observe the ground or reason Because they excel us mortals in Merits De Civit. Dei lib. 8. cap. 22. Thus do Papists in their prayers to Saints urge their merits that is desire to be heard for their merits The truth of this is most evident from these following prayers O Lord let the holy prayer of B. Andrew make our Sacrifice pleasing to thee that being solemnly exhibited to his honor it may be made acceptable by his Merits through our Lord. In Festo S. Andreae O God who hast adorned blessed Nicolas thy Bishop with innumerable Miracles grant unto us we beseech thee that by his Merits and Prayers we may be delivered from the flames of Hell through c. In Festo S. Nicolai O Lord we beseech thee graciously to hear the prayers of thy people that we may be assisted by the Merits of Blessed Marcellus thy Martyr and Bishop in whose passion we rejoice through our Lord. In Festo S. Marcelli Look O Lord we beseech thee upon what we have now offered unto thee and by the merits of Blessed Bishop Julian deliver us from all our sins through c. In Festo S. Juliani The like you have in Festis S. Valentini S. Julianae S. Potentianae S. Aldelmi S. Marcellini S. Bonifacii c. Missale sec us Sarum 3. The Heathen invocated their Demons or Gods for help and all good things as the immediate Authors and Donors of them Certain gods with you saith Arnobius have certain Guardianships Licences and Powers neither do ye ask from any of them that which is not in their power and donation Ye believe that Liber can give Wine but not Physick Ceres fruit Aesculapius health Neptune another thing and another thing Juno Fortune Mercury Vulcan they are givers of certain particular things Adversus Gentes lib. 2. And that of S. Austin imports no less The knowledg of the gods is necessary that we may direct our Petitions to them aright and not ask Water from the god of Wine or Wine from the goddesses of Water De Civit Dei lib. 4. cap. 22. Thus do our Romanists pray unto their Saints for all good things both of this and the other life as the immediate Authors and Donors of them They call the B. Virgin not only an Advocate but also a Mediator Helper Redeemer the Throne of Grace the Gate of Heaven c. But more particularly They pray unto the Saints 1. For Remission of sin Have mercy upon me O Lady who art called the Mother of Mercy and according to the bowels of thy compassions cleanse me from all mine iniquities Psal 50. O Lady in thy Name make me safe and deliver me from mine unrighteousnesses that the craftiness of the Enemy may not hurt me Psal 53. In Psalterio B. Mariae We
pray to this or that or another god And the very same thing is affirmed by our Romanists of their Saints That saying of Virgil Non omnia possumus omnes is true of the Saints saith Biel For all gifts are not granted to all but divers Vertues to divers Saints as Gerson writes de Oratione valore ejus Turn thee to some of the Saints for the supply of all necessities or to obtain some particular grace apply thy self to that Saint who is reputed famous for it Lect. 32 in Can. Missae That herein there is a perfect agreement between the Pagans and our Romanists will more fully appear in the following particulars 1 The Heathen prayed to Apollo or Aesculapius or both of them when visited with sickness S. Aust. de Civit. Dei lib. 3. cap. 17. lib. 4. cap. 21. Thus do our Romanists in the like condition or under the same circumstances pray to their Saints yea they have a particular Saint for every Disease which they pray unto 1 When visited with the Plague they pray unto S. Roch and S. Sebastian Whosoever saith this following prayer in the Worship of God and S. Roch shall not dye of the Pestilence by the grace of God Horae B. Virg. sec us Sar. p. 138. First we have this Antiphona O Venerable Confessor of God thy prayer and intercession hath obtained in Heaven That whoever shall devoutly call upon thee in affliction shall be forthwith by thy merits delivered from the peril of Plague and Pestilence Pray for us blessed Roch. And then we have this most excellent Prayer Almighty Everlasting God who by the merits and prayers of the most blessed Roch thy Confessor didst remove a certain general Plague grant to thy Supplicants That they who for the removing the like Plague flye to him confiding in thee by the prayer of this glorious Confessor they may be freed from the Pestilence and from all perturbation Through our Lord c. They pray likewise to S. Schastian for the removal of the Pestilence Hor. B. Virg. sec us Sar. p. 79. O God who hast so confirmed Blessed Sebastian thy glorious Martyr in thy faith and love that he could not be removed from thy holy Worship by any carnal allurements threats of Tyrants arrows or torments We pray for by his Merits and Intercession help in all tribulation comfort in persecution and in all times of danger remedy against the Plague c. 2 In Fevers and Agues they invoke S. Sigismund Missale sec us Sar. p. 47. Almighty Everlasting God who by thy holy Apostles and Martyrs hast vouchsafed to bestow divers gifts of Healing Grant we beseech thee to thy servant N here present who is wearied with the vexation of Fevers that by the Intercession of thy servant Sigismund King and Martyr thy Medicine may raise him to health and mercifully vouchsafe to restore him to his former soundness Through our Lord c. If those that are afflicted with Agues saith Gregory Turen cited by the Author of the Reflections c. do devoutly celebrate Mass in honour of him and offer an Oblation to God for the Rest of his soul presently their shakings cease their Fevers are extinguished and they are restored to their former health 3 For the Tooth-ach they pray to S. Apollonia Hor. B. Virg. sec us Sar. p. 71. Antiphona Virgo Christi egregia pro nobis Apollonia Funde preces ad Dominum ut tollat omne noxium Ne pro reâ—â—u criminum morbo vexemur dentium And in the Hor. B. Virg. sec us Rom. we have this prayer Almighty Everlasting God who didst deliver S. Apollonia thy Virgin and Martyr from the hands of her enemies and didst hear her prayer I entreat thee by her Intercession and the Intercession of S. Laurence thy Martyr together with that of all the He and She-Saints to expel pain from my Teeth and to make me safe and sound that I may return thee my eternal thanksgiving c. 4 For Inflamations they pray to S. Antony the Hermit Hor. B. Virg. sec us Sar. p. 138. Antiphona Antoni pastor inclyte Qui cruciatos resicis Morbos sanas distruis Ignis calorem extinguis Pie pater ad Dominum Ora pro nobis miseris The PRAYER O God who by the help of thy blessed Confessor S. Antonie dost vouchsafe the extinguishing of the fiery disease and to give refreshments to sick members we beseech thee grant that we being freed by his Merits and Prayers from the flames of Hell may be happily presented sound in mind and body before thee in glory Through c. 5 For Convulsions and Palsies they pray to S. Marus In the Brev. Eccles Trev. cited by the Learned Author of the Reflections c. we have this prayer O God who by the Intercession of S. Marus thy Confessor and Bishop dost vouchsafe to preserve and deliver men that invoke him from any diseased contraction of the body and members and from the Palsey Grant that we by the Merits of the same Saint may so enjoy health of bodily life that we may find the remedy of the eternal salvation of our souls in heaven Through our Lord c. There are many other Saints whose aid and assistance they implore in particular diseases and distempers of body as S. Venisa for the Green-sickness S. Otitia for sore-eyes S. Hubert for biting with mad-dogs S. Flacrius for the French-Pox S. Valentine for the Falling-sickness S. Blasius for bones that stick in the throat S. John the Evangelist for poyson and S. Benedict for the Stone S. Liberius for the Fistula S. Cuirinus c. Heshushius de Errorib Pontif. Loc. 28 and Otho Gualiperius apud Wolf Lect. Memor Tom. 2. p. 989. But these with many more for brevity sake I pass over 2 The Heathen commended their Warriors to Mars and Bellona S. Aust. de Civit. Dei lib. 4. cap. 11. Gyrald de diis Gent. Syntag. 9. p. 308 Syntag. 10 p. 312. 'T is reported of Appius that in the heat of a Battel he was seen to lift up his hands to Heaven and pray in these words O Lady Bellona if thou give us victory and the honour of this day then I vow unto thee a fair Temple And when he had thus prayed as if the goddess had put life into him and animated his courage both himself matched the courage of his Colleague and his Army answer'd the Vertue of their Commander Tit. Liv. Hist Rom. lib. 10. Our Romans commend their Warriors to S. George Mantuan saith That he is invocated in the place of Mars Fast. lib. 4. Maxime bellorum Rector quem nostra juventus Pro Maverte colit And in the Horae B. Virg. sec us Sar. p. 70 we have this Antiphona thus Englished by a late Author George Holy Martyr praise and fame Attend upon thy glorious Name Advanc'd to Knightly dignity The Daughter of a King by thee As she was making grievous moan By a fierce Dragon all alone Was freed from death
on the right or left hand of the Altar he puts on his Ornaments Then he goes to the Altar and standing before it saith this Prayer We beseech thee O Lord by inspiring prevent and by assisting further our actions that all our prayers and works may always begin from thee and being begun may be finished by thee Through Christ our Lord Amen After this the Litanies are sung or read by the Bishop in which the Saint is twice named in whose honour the Altar is dedicated Then he dips the first finger of his right hand in Holy Water and makes a Cross in the midst of the Altar saying Let this Altar be sancti ✚ fied to the honour of God Almighty and the glorious Virgin and all Saints and to the name and memory of Saint N. In the Name of the Fa †ther and of the Son †and of the Holy †Ghost Then he makes four Crosses in the four corners of the Altar at every Cross repeating the foresaid words Let this Altar be sancti †fied c. And then follows this Prayer We humbly beseech thee O Lord command that the polished matter of this Stone may be enriched with the plenty of thy sanctification who in times past didst write the Law in stony Tables Through Christ c. Amen After this the Bishop walks about the Altar sprinkling it with Holy Water Ashes and Wine with an Aspersory made of Hysop And standing before the Altar he begins this Antiphona Sprinkle me with Hysop and I shall be clean wash me and I shall be whiter than snow After this he makes the Mortar or Cement with Holy Water which he blesseth saying O most high God who keepest all things whether high or low and environest every creature sancti †fie and bless †these Creatures of lime and sand Through Christ our Lord Amen Then he goes in procession with the Cross and Clergy to the place where the Reliques were laid the night before and standing at the dore he saith this Prayer O Lord we beseech thee remove from us our iniquities that we may merit to enter into the Holy of Holies with pure minds Through c. Amen The Bishop being return'd to the Altar with the Reliques dippeth his finger in the Chrism and signeth the Repository or Sepulcher where the Reliques are to be kept with the sign of the Cross in four corners and at every Cross saying Let this Sepulcher be consecra †ted and sancti †fied In the Name of the Fa †ther and of the Son †and of the Holy †Ghost And then he reverently placeth in it the Vessel with the Reliques c. and perfumes them with hallowed Incense This being done the Bishop taketh the Stone or Table which is to cover the Sepulcher and maketh the sign of the Cross with his finger dipped in Chrism in the midst of it saying Let this Table or this Stone be consecra †ted and sancti †fied by this Vnction In the Name of the Fa †ther c. After this he lays the Table or Stone upon the Sepulcher and begins this Antiphona I heard under the Altar of God the voice of them that were slain saying Why dost thou not judg and avenge our blood And it was said unto them Have patience for a little time till the number of your Brethren be compleated Then the Masons fix the Table or Stone upon the Sepulcher with the consecrated Mortar after which the Bishop maketh a Cross upon it with Chrism saying Let this Altar be sign †ed and sancti †fied In the Name of the Fa †ther and of the Son †and of the Holy †Ghost After this he incenseth the Altar from the right to the left side before and above And then follows this prayer We beseech thee O Lord that our prayer may come before thee as incense and all Christian people obtain copious gifts that whosoever shall devoutly offer sacrifices to be consecrated upon this Altar or receive such as are consecrated he may have the helps of this present life and the remission of all sins and receive the grace of eternal redemption Through c. Then the Bishop dips his finger in the holy Oyl and makes with it five Crosses viz. one in the midst and one in every corner of the Altar saying at every Cross Let this Stone be sancti †fied and consecra †ted In the Name of the Fa †ther c. After this he makes other five Crosses in the same place repeating the same words And then follows this Prayer with which I will conclude Almighty Everlasting God sanctifie with the vertue of thy Bened †iction this Altar which we who are unworthy consecrate to thy honour and the memory of thy Saint N and shew the reward of thy help to all that invoke thee here and trust in thee that thou wouldst vouchsafe to accept the gifts laid upon this Altar and let the virtue of Sacraments and the effect of Vows be obtain'd Through Christ our Lord Amen Many things are here omitted lest I should be over-tedious Give me leave to add a few mystical significations given by their great Durand of the aforesaid Ceremonies and then I will pass on to the next The four Crosses made with Holy Water represent the fourfold Charity which all should have that approach the Altar viz. That they love God themselves friends and enemies And these Crosses are made in the four corners of the Altar to signifie 1. That Christ by the Cross hath saved the four parts of the World 2. That four ways we should bear the Cross of Christ viz. in the heart by meditation in the mouth by confession in the body by mortification and in the face by continual impression And the Cross in the midst of the Altar denotes the death of Christ which he suffered in the midst of the earth The Bishop's walking seven times about the Altar signifies 1. His great care and vigilancy 2. The seven Meditations which we should have of the seven-fold vertue of Christs Humility 3. The seven ways of Christ from Heaven to the Virgins Womb from the Womb to the Manger c. 1. The Altar is sprinkled seven times to denote 1. That in Baptism we have seven gifts of the Holy Ghost 2. That we should remember the seven effusions of Christs blood viz. In Circumcision Prayer when he was whipped crowned with thorns had his hands and feet nailed and his side pierced The Aspersory is made of Hysop which is an humble herb to denote the Humility of Christ The Sepulcher where the Reliques are laid is consecrated with four Crosses made of Chrism to signifie That we should have in our hearts the Four Vertues described in the Book of Wisdom viz. Prudence Fortitude Temperance and Justice The Reliques are laid in the Sepulcher with three grains of Frankincense to denote That we should keep in memory the Examples of the Saints with the Faith
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
Purgatory are there on that account that they might satisfie the Justice of God for the temporal punishment of sin For the guilt of mortal sin being remitted by the merits of Christ the punishment is supposed still to remain which being changed from eternal to temporal by the Keys of the Church this punishment remains to be satisfied for in the pains of Purgatory But more fully is this place described by their Doctors Bellarmine gives us this definition of it Purgatory is a certain place where as in a prison souls are purged that were not perfectly cleansed and purified in this life before they can be admitted into Heaven De Purgator lib. 1. cap. 1. They tell us That all souls are not admitted into Purgatory but only those for whom Heaven is prepar'd and not all these for some have an immediate passage into Heaven 1. Such as have no pollution and defilement at all which priviledg say they is proper to the Virgin Mary 2. Such as have no actual sin as the Prophet Jeremy and S. John the Baptist 3. Such whose sins whether venial or mortal are fully expiated For whom then is this place prepared I answer For such as have not though they are truly penitent and firmly believe in Christ fully satisfied for their sins or undergone sufficient penance Panigarolla confidently affirms That either there is a Purgatory or God is unjust And he proves it thus Suppose three men dye one without sin both mortal and venial the second with both and the third without mortal but with venial sin The first passeth immediately to Heaven and the second to Hell But whither goes the third If to Heaven God is unjust in conferring the same Reward which the first enjoyeth If to Hell God is unjust in inflicting the same punishment upon him which the second suffereth Therefore he must go into Purgatory to satisfie Divine Justice and to have his soul thorowly purified Apud Chamier de Purgator cap. 3. If such as be truly penitent dye in Gods favour before they have satisfied for their sins of omission and commission by worthy fruits of penance their souls are purged after death with Purgatory-punishments Eugenii 4. Bulla Vnionis Thus you see that this Doctrine of the Roman Church concerning Purgatory exactly agrees with that delivered by the Ancient Pagans Hence Bellarmine urging several Reasons for it his third is taken from the common Opinion of all Nations Hebrews Mahumetans and Gentiles both Philosophers and Poets De Purgator lib. 1. cap. 11. CHAP. XIII Prayers Oblations and Sacrifices for the Dead THE Heathen taught That men upon earth might help souls out of Purgatory by their Prayers Gifts and Sacrifices and the very same is affirmed by our Romanists 1. The Heathen taught That men upon earth might help souls out of Purgatory by their prayers Ye pray saith Arnobius unto certain unknown Powers that they would be favourable to the deceased and not hinder any in their passage towards their Heavenly Countrey And afterwards in the same Book we have this passage Their Magi or Wise men promise that they will send commendatory prayers wherewith certain unknown Powers being appeased they have an easie and speedy passage to Heaven Adv. Gent. lib. 2. Which words imply That it was the general practice of the Heathen to pray for their departed friends and their firm belief that such prayers were advantageous to them Ovid also speaks to the same purpose Fastor lib. 2. Nec majora veto Sed his placabilis umbra est Adde preces positis sua verba focis It was once a custom among the Romans to burn their dead upon a great heap of Wood this before the burning saith Dr. Godwin was properly called Pyra in the time that it burned it was called Rogus because then they were wont to pray unto the Infernal gods for the deceased after the burning it was called Bustum quasi bene â—stum Roman Histor lib. 2. Sect. 2. cap. 21. Thus do Papists teach That the prayers of the living profit the dead A certain Religious man in his return from Jerusalem being entertain'd for a time in Sicily by a certain Anchorite learned from him among other things That there were places near unto them that used to cast up burning flames which by the Inhabitants were called the Pots of Vulcan in which souls according to the quality of their deserts did suffer divers punishments That many Devils were sent thither to renew and heighten their pains who lamented that so many souls were taken out of their hands by the prayers of the faithful and more at this time by the prayers of the Monks of Cluny who pray'd without ceasing for the rest of those that were departed This Story is related by Polydor Virgil de invent rer lib. 6. cap. 9. Durand Ration de Officio Mortuor p. 433. Hospinian de Origine Festor Christ. p. 100. who cites Volateranus Antoninus Petrus de Natalibus Jacobus de Voragine Petrus Damianus c. And that this is the practice of the Roman Church all their Missals declare in which we have a particular Office for those who labour in Purgatory which contains both general and particular Prayers Take one or two of either kind O God the Creator and Redeemer of all the faithful grant unto the souls of thy servants the remission of all their sins that the indulgence which they always desired by our pious supplications may be obtained who livest and reignest c. Missale parvum O Lord Jesu Christ the safety and redemption of faithful souls who camest not to destroy but save souls and to give thy life à ransom for many We humbly implore thy great clemency and ineffable mercy that thou wouldst vouchsafe mercifully to look upon the souls of all the faithful departed this life and tormented in Purgatory and let such as are justly punished for their sins he delivered by thy bountiful piety and assist them with thy mercy And by the merits of the most blessed and glorious Virgin Mary and all Saints be pleased to free them from the pains of Hell and place them in the company of Saints command them to be cloathed with the garment of immortality and refreshed with the pleasures of Paradise c. Hor. B. Virg. sec us Sar. p. 132. O God whose property is always to have mercy and to spare We thy Suppliants earnestly entreat thee for the soul of thy Servant N that thou wouldst not deliver it into the hands of the Enemy nor be unmindful of it for ever but command the Angels to receive and convey it safe into Paradise that because he hoped and believed in that he may not suffer the pains of hell but possess eternal joys through our Lord c. Missale parvum Francis Cyprian who enumerates the Indulgences confer'd upon the Confraternity of the Rosary tells us That every time they recite the whole Rosary for the departed they gain the delivery of a Soul out of Purgatory Paulus 3.
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
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
Bohemia c. Dedicated this silver Image in honour of God and his most Blessed Mother For that by the Intercession of the said glorious Virgin he was delivered from a certain great danger in the Year M. CCCC LXXXIX Lib. 2. cap. 6. I will add but one more Henry the third King of France sent a Princely Gift to the Virgin of Loreto viz. a worthy Cup to obtain Issue-male by her Intercession a Gift for substance and work most excellent For the Cup it self is of hollowed Gem at this day call'd the Azure-stone 'T is also very big and intermingled with golden Veins the Cover whereof is of turned Chrystal set in gold and adorn'd with many excellent Jewels In the Top of the Cover an Angel of Gold doth hold in his hand a Lilly of Diamonds the Arms of the Kingdom of France which Lilly doth consist of three Diamonds joyned together in the gold with admirable art The foot of the Cup being Emerald is bound about and supported with gold and beautified with precious Stones and rich Orient Pearls In the bottom of the foot the Giver and and the Cause of his Gift is engraven in manner following O Queen who by thy worthy Son Didst joyful blessing bring To all the World bless with a Son The Kingdom and the King Henry III. King of France and Polonia the Year of our Salvation M. D. L XXXIV Lib. 5. cap. 4. I will conclude this with the words of Polydor Virgil The Priests and others saith he who reaped the Profit excited the People to offer liberally whose Gifts they hung in publick places and added Titles to them that so the Names of the Persons might be better known both to the Saints and to Men. Thus a great part of the people were induced sometimes to make long journeys that they might visit such an Image and leave their Gifts there and in so doing they thought enough was done though all other duties both of piety and charity were omitted De Inventor Rerum Lib. 6. cap. 13. 3. The Heathen offered these Gifts upon the Altars erected to their Gods Dona ferunt onerantque aras Virgil Aeneid Lib. 2. And Lib. 12. Cumulant altaria donis More Testimonies are produced by Brissonius de Formul lib. 1. p. 30. Thus do our Romanists offer these Gifts to Saints upon their Altars One Instance will be sufficient to clear both this and that Papists have a greater love and respect for their Saints than for Christ himself The Church of Canterbury saith Mr. Foulis before the dissolution of Abbies had three several Altars one dedicated to Christ another to the Virgin Mary and another to Thomas Becket The yearly Offerings at these will shew the peoples affection take an Instance or two out of the old Leger-Book of that Church This Year The Oblations offered at the Altar of the Virgin Mary â—53 5 6 0 Item At the Shrine of S. Thomas Becket 832 12 3 6 Item At Christs Shrine 003 2 2 0 The next Year Item To the Blessed Virgin 004 1 8 q Item To S. Thomas 954 6 3 0 Item To Christ 000 0 0 0 Thus Papists offer Gifts to Saints and upon their Altars even as Pagans did to their gods CHAP. XI SACRIFICES THE Heathen offered Sacrifices in honour of their gods This is most evident from all Histories both Sacred and Prophane Here a choice was made of Animals according to the disposition of the gods to whom the Sacrifice was to be offer'd For Mars loved no creatures but only such as were furious and warlike as the Bull which might not be sacrificed to Jupiter Neptune affected the Horse and the Bull the He-goat was dedicated to Bacchus because it is a creature that spoils the Vineyards Cows were kill'd in honour of Ceres and Juno She-goats were offer'd to Diana Young Kids to Faunus c. Rosin Antiq. Rom. lib. 3. cap. 33. Arnobius deriding these Sacrifices saith What is the cause that this god is honoured with Bulls and that with Kids or Sheep this with sucking-Pigs and that with unclipped Lambs this with virgin-Heifers and that with horned-Goats this with barren Cows and that with great Sows this with Male and that with Female Animals this with white and that with black Adv. Gent. lib. 7. And a little after he adds Omnium Animalium facta est inter Deos divisio There 's a division of all Animals amongst the gods And not only these but several Plants and Fruits of the Earth were sacrificed to their gods as the Learned Vossius informs us out of their own Authors De Physiol Christ. Theol. Gent. lib. 9. and Natal Com. Mythol lib. 1. cap. 17. Nay in some places they sacrificed Men and Women to their Idols Bacchus had an Altar in Arcadia upon which a great many young Damsels were beaten to death with bundles of Rods. This was also practised by the Lacedemonians who scourged their Children in honour of Mercury The Germans and the Cimbri also sacrificed men after they had cruelly tormented them Galtruchius Caesar in his Commentaries speaks of the ancient Gauls who did trim up a great Statue made of branches of Ozier and then filled it with men alive to burn them together to their Idols Alexander ab Alexandro makes mention of Aristomenes who in a Sacrifice caused three hundred men to be slain in honour of his god Many of them did offer their own Children which was an ordinary practice amongst the Egyptians and the people of Palestina The Holy Scripture doth reproach it to the Israelites who were so vile as to imitate these abominable Inhumanities in causing their Children to pass between two fires so often till they were miserably scorched They also shut them up in a hollow Idol of Brass called Molech which was red hot and whilst these innocent Victims were consuming in this manner they sounded Trumpets and beat Drums and other Instruments that the people might not hear the complaints and outcries of these poor Creatures therefore this place was called Tophet that is a Drum Thus do Papists offer Sacrifices in honour of their Saints When a person is canoniz'd there 's a seven-fold honour saith Bellarmine due unto him 1. He is put into the Catalogue of Saints that is 't is decreed and commanded that he be publickly esteemed and called a Saint by all men 2. He is invocated in the publick prayers of the Church 3. Temples and Altars are built in honour of him 4. Sacrifices as well of the Eucharist as of Prayers and Praises are publickly offered in honour of him 5. Holy-days are observed in memory of him 6. They make Statues and Images of him which are painted with a certain light in sign of that glory he 's believ'd to have in Heaven 7. His Reliques are kept in a precious Box and publickly reverenced De Sanctor Beatitud lib. 1. cap. 7. This will further appear if we cast our eye upon the particular Offices appointed for them In the Feast of St. Andrew we
have this Prayer We beseech thee O Lord that the holy Prayer of blessed Andrew may render our sacrifice pleasing to thee that as 't is offer'd to his honour so it may be accepted by his merits c. O Lord we bring the sacrifices of praise to thine Altars which we humbly pray may be commended to thee by their Patronage in veneration of whom we offer these sacrifices to thy piety In Festo Vedasti Amandi God of the Apostles God of the Martyrs God of Confessors God of Virgins God of all the Elect we humbly beseech thee that thou wouldst vouchsafe to sanctifie and bless this holy sacrifice offer'd in honour of S. Sanson In Festo Sansonis We offer sacrifices unto thee O Lord in honour of blessed Rufus thy Martyr humbly beseeching thee that as thou didst grant unto him the Confession of the holy Faith so thou wouldst give unto us pardon and peace In Festo S. Ruphi These and many more such Prayers we find in the Roman and Sarisbury Missals CHAP. XII PVRGATORY THE Heathen taught that there is a place in the lower parts of the Earth where the Souls of men are purged from the spots of lesser sins by suffering most grievous torments before they can be admittted into the Elysian Fields places that abound with all manner of delights and satisfactions Plato having described the Infernal Rivers according to the Traditions of their Poets saith That when the dead are arrived at the place whither they have been transported by their Daemons 't is discussed in judgment who have lived vertuously and who have lived wickedly Those who are judg'd for the greatness of their sins as sacriledg murthers to be incurable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are immediately cast into the lowest place of Hell out of which they shall never be delivered Others who have committed great sins but such as are curable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in passion have offer'd violence to Father or Mother c. but spent the rest of their lives in penance these according to the nature of their crimes are cast into divers Rivers of Fire where they lie for a year or more and then come to a Fenny Marish place called Acherusia where they pray unto those whom they have hurt and injur'd that they may come forth and be received into the Mansions of Bliss and Happiness If their Prayers and Supplications prevail with these persons they presently come forth and cease to be tormented But those who have lived vertuously ascend into most pure habitations the beauty and glory of which is not easie to be expressed And others who have liv'd in a middle way they are carried along the Acheron to a Fenny place where they are purged and absolved by suffering grievous torments and being delivered thence they are rewarded with honours according to the merit and dignity of their good works Phaedo propè finem Again in his Gorgias he saith Those that have lived justâ—y vertuously when they die pass to the Regions of blessed souls where they are far removed from the wicked and enjoy all manner of delights But those who have lived unjustly and wickedly they are cast into a prison of punishment called Tartarus These things I have heard saith he and believe them to be true And hence he argues that such a thing will come to pass because some sins are curable and others incurable And 't is observable that Plato speaking of the two places viz. of the Blessed and of the Damned he saith These things I received by Tradition but when he comes to speak of a third and middle state of the dead he endeavours to demonstrate it by reason As these saith he who are punished for their offences in this life are so punished that they may either receive the profit of reformation or be an example to others So it is in the other world these who have committed sins that are curable receive benefit by pains and torments But those who for the greatness of their crimes are incurable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing can profit them but they become an example to others Another reason which he urgeth is purely Philosophical As the body retains its marks scars and deformities even after death so vices impress blots and stains upon the soul when therefore Radamanthus one of the Judges of Hell seeth the soul when separated from the body polluted with spots he judgeth whether they be curable or incurable And therefore I study saith he to appear before his Judgment-seat having a soul altogether pure and holy And the same Doctrine is delivered by him De Repub. lib. 10. And thus Plato made up three degrees of men The eminently vertuous whom he lodgeth in the Elysian-Fields the desperately wicked whom he adjudgeth to everlasting fire and the middle sort who have committed some light and venial sins and these his Purgatory is reserved for Infinita secula dinumeranda esse quibus nocentum animae in easdem paenas saepe revolutae sero de tartaris emergere permittitur ad naturae suae principia quod est coelum tandem impetrata purgatione remeare Infinite ages are to be numbred in which the souls of nocents suffering the same punishments are at last delivered out of Tartarus and return when purged to Heaven Hermagoras Platonicus Philosophus apud Macrobium in Somn. Scipion. lib. 2. in fine And Virgil speaks to the same purpose Aeneid lib. 6. Quin supremo cum limine vita reliquit Non tamen omne malum miseris nec funditus omnes Corporeae excedunt pestes penitusque necesse est Multa diu concreta modis molescere miris Ergo exercentur paenis veterumque malorum Supplicia expendunt altae panduntur inanes Suspensae ad ventos aliis sub gurgite vasto Infectum eluitur scelus aut exuritur igni Quisque suospatimur manes exinde per amplum Mittimur Elysium pauci leta arva tenemus Donec longa dies perfecto temporis orbe Concretam exemit labem purumque reliquit Aethereum sensum atque aurai simplicis ignem And do not our Romanists teach the very same Doctrine Their Council of Trent only decreeth That the sound Doctrine concerning Purgatory should be firmly believed and carefully taught by Christians Sess 25. I confess those Fathers do somewhat explain the nature of it Sess 6. Can. 30. If any one shall affirm That the guilt of eternal punishment is so forgiven as that there remains no guilt of temporal punishment to be paid either in this life or hereafter in Purgatory before there can be any entrance into the Kingdom of Heaven let him be Anathema From whence it evidently follows That the Doctrine of Purgatory as 't is deliver'd by the Council of Trent doth depend upon this Principle That there is a guilt of temporal punishment remaining after the sin is pardoned which temporal punishment is to be satisfied for either in this life or in Purgatory So that all those who are in