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
cap. 7. Date vulnera lymphis Abluam Virgil Aeneid lib. 4. Per calidos latices ahena undantia flammis Expediunt corpusque lavant frigentis ungunt Aeneid lib. 6. And Homer speaking of the dead Body of Achilles saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deposuimus in lectis purgantes corpus pulchrum Aquaque calida unguento Odyss 24. And their Writers tell us that they had certain persons whose Office 't was to anoint the dead these they called Pollinctores quasi pollutorum unctores Thus do Papists besprinkle the dead with Holy-water Let a little Cross be set upon the breast of the dead person or if that be wanting let his hands be laid after the manner of a Cross and let the body be sometimes sprinkled with holy-water Ritu Rom. p. 171. And immediately before the Corps is carried forth to be buried the Priest sprinkles it with holy-water Idem p. 177. And the like is done after 't is brought into the Church Idem p. 182. The bodies of the dead saith Durand are perfum'd and sprinkled with holy-water to drive away unclean Spirits And a little after he tells us That the body ought to be washed except 't was lately anointed to signifie that if the Soul be cleansed from guilt by confession and contrition both viz. Soul and Body may obtain eternal glory at the day of Judgment and that they truly dye in the Lord and are blessed who carry no spot hence but are thorowly purged by penance in this life Ration Divin Offic. lib. 7. cap. 35. num 29 36. And Polydor Virgil informs us That sometimes the dead bodies especially of Noble-men are anointed which Ceremony saith he with the other of washing is derived from the old Pagans De Invent. Rer. lib. 6. cap. 9. Durantus de Ritib Eccles lib. 1. cap. 23. n. 13. 2. The Heathen buried their dead in such Gowns and Garments as were proper to their Places and Offices The Grecians had their Mantle call'd Pallium and the Romans their Gown call'd Toga and by these different Garments the one was so certainly distinguished from the other that this word Togatus was often used to signifie a Roman and Palliatus a Grecian Now these Roman Gowns were of several kinds there was Toga pura candida praetexta paludamentum picta trabea The Toga pura was worn by young men about the sixteenth year of their age The Toga candida was worn by those who sued for a place of Office and hence they were called Candidati The Toga praetexta was worn by the chief Magistrates The Paludamentum was proper to the Lord General or the chief Captains The Toga picta was worn by Emperors in their Triumphs And the Trabea was worn by the Augures And that the Romans were burnt or buried in these Gowns proper to their Degrees and Offices is most clear from all their Writers We have several testimonies collected by Kirchman De Funerib Roman lib. 1. cap. 10. And the like is done by our Romanists A Priest or Clergy-man of any Order ought to be cloathed with his common and ordinary Vestments even to his long Garment or Gown inclusively and above that with a Sacred Vestment Sacerdotal or Clerical as his Order doth require A Priest is to have above his Gown an Albe Girdle Stole c. Ritual Roman p. 173. Durand Rational lib. 7. cap. 35. n. 41. 3. When the Heathen carried their dead to be buried they had their certain stations or pauses in the way Rosin Antiq. Roman lib. 5. p. 624. And this Ceremony is observed by our Romanists 'T is the custom saith Durand in some places to make a three-fold pause in the way 1. To signifie that while he liv'd he exercised himself especially in three things viz. in the love of God charity to his neighbours and custody of himself that he might be worthily presented to the Lord and with other Saints enjoy a perpetual Rest or that he liv'd and dy'd in the faith of the holy Trinity 2. To denote that our Lord Jesus Christ continued three days in the bowels of the earth 3. Three pauses are made in the way that by three courses of singing there may be a threefold Absolution from sins committed three ways viz. in thought word and work Ration lib. 7. cap. 35. num 37. 4. The Heathen sung their dead to their graves or places of burial Alex. ab Alex. Genial Dier lib. 3. cap. 7. And Macrobius affirms That this custom was according to the Institutions of several Nations and grounded upon this reason Because they believ'd that Souls after death return'd to the original of Musical sweetness that is Heaven and therefore in this life every Soul is taken with Musical sounds c. In Somn. Scipion. lib. 2. cap. 3. Other reasons are assign'd by Kirchman and several Authorities urged for this custom De Funreib Roman lib. 2. cap. 4. And thus do Papists Certain Hymns are appointed to be sung by course or turns from the House to the Church Rituale Roman p. 177. Belethus Explicat divin Officior cap. 161. And when they are come into the Church the Quire begins Help O ye Saints of God and come O ye Angels and receive his Soul and present it before the most high c. Rituale p. 178. 5. The Heathen carried burning Candles and Torches before their dead Alexander ab Alex. in Genial dier lib. 3. cap. 7. Et de more vetusto Funereas rapuere faces lucet via longo Ordine flammarum latè discriminat agros Virgil Aeneid lib. 11. And Martial speaks to the same purpose Lib. 8. Epigr. 43. Effert uxores Fabius Christilla maritos Funereamque toris quassatque uterque facem The Testimonies of Servius Persius Tacitus Plutarch Ovid Isidorus Do fully confirm this Custom which are amassed togegether by the learned Kirchman De Funerib Roman lib. 2. cap. 3. Thus our Romanists carry Candles and Torches before their dead Rituale Roman p. 172. And if the person be poor the Priests are enjoin'd to provide Candles at their own charge p. 173. This Ceremony is deriv'd by Polydor Virgil from the Heathen Vnde haud dubie ortum est ut apud nos illud idem in cujusvis funere servetur Hence 't is that we observe the same Custom in every Funeral De Inventor Rerum lib. 6. cap. 10. 6. The Heathen sprinkled their Sepulchers with lustral Water perfum'd them with Incense and cast Flowers into them The first is clear from the Confession of Baronius Annal. in ann 44. p. 382. The second is confirm'd by the Testimony of Lucan who discoursing of the Funeral of Pompeius saith Non pretiosa petit cumulato thure sepulchra Pompeius Fortuna tuus non pignus ad astra Vt ferat è membris Eoos fumus odores Apud Kirchman de Funerib Roman lib. 3. cap. 5. And for the last this learned Author hath collected many Testimonies out of their own Writers lib. 4. cap. 3. And thus do
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.
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
touched the Altar of Jupiter with unclean that is unwashed hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illotis manibus libans Jovis attigit aram Quo pater hune ussit flagrantis fluminis igne Apud Natal Comit. Mythol lib. 1. cap. 14. Justin Martyr speaking of the Gentiles saith They sprinkle themselves with water when they go into their Temples and then offer sacrifices unto their gods Apol. 2. And Belethus tells us That they built their Temples near unto Fountains that they might always have water in readiness by which they fancied themselves purified and therefore they called those Fountains Delubra a diluendo Explicat Divin Offic. cap. 110 And that they had certain men standing at the doors of their Temples whose Office it was to sprinkle persons as they entred in is clear from this Story of Valentinian When the Tyrant Julian went into the Temple of Fortune the Priests stood at the door that they might sprinkle with water those that entred in by which according to their opinion they were expiated Valentinian going before the Emperor when he saw the water upon his Cloak smote the person that sprinkled it and said That he was not purged but polluted by it Theodoret. Histor Eccles lib. 3. cap. 15. Sozomen relates the same story and adds That 't was a custom among the Heathen to besprinkle persons with Lustral water when they entred into their Temples Histor Eccles lib. 6. cap. 6. Thus do our Romanists sprinkle themselves with Holy-water when they go into their Churches to hear Mass Hence 't is that as the Heathen had a Vessel wide at the top and narrow at the bottom so their Writers describe it placed at the doors of their Temples and fill'd with lustral or purgative Water so have our Romanists the like which Vessel saith Durantus must be made of Marble or solid Stone at their Church-doors which is filled every Lords Day with Holy-Water that the people may sprinkle themselves therewith as they go into the Church 2. This lustral Water was mixed with Salt and consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puro verò purgate domum sulphure Primùm postea verò sale mixtam uti lex est Florido ramo aspergere decet aquam Theocritus in parvo Hercule 'T was the custom to cast Salt into the Water and a Branch of Laurel or Olive saith Natalis Comes Mythol lib. 1. cap. 14. The Heathen as Athenaeus informs us had a peculiar form in making this lustral Water They dipped therein a Fire-brand taken from the Altar on which they offered their Sacrifices lib. 9. Thus Holy Water is mixed with Salt and consecrated with certain Prayers and Ceremonies of which I will give the Reader a brief acount out of their Ritual The Priest being apparell'd according to his degree First exorciseth the Salt with these words I exorcise thee O Creature of Salt by the living †God by the true †God by the holy †God by God who commanded thee to be cast into the Water by the Prophet Eliseus to heal the barrenness of it that thou become exorcised Salt for the salvation of Believers and be thou health both of soul and body to all that receive thee and let all phantasie and wickedness or diabolical craftiness depart and fly away from the place where thou art sprinkled and let every unclean spirit be adjur'd by him who shall come to judg both the quick and the dead and the world by Fire Amen And then follows this Prayer Almighty Everlasting God we humbly implore thine immense Clemency that thou wouldst vouchsafe to bless †and sancti †fy with thy piety this Creature of Salt which thou hast given for the use of Mankind that it may be health both of mind and body to all that receive it and that every thing toucbed or sprinkled with it may be delivered from all uncleanness and suggestions of spiritual wickedness Through our Lord c. Then he proceeds to exorcize the Water with these words I exorcize thee O Creature of Water in the Name of God †the Father Almighty and in the Name of Jesu †Christ his Son our Lord and in the power of the Holy †Ghost that thou become exorcized Water to drive away all power of the Enemy And then he saith this Prayer O God who for the salvation of Mankind hast made the greatest Sacraments in the substance of water Be thou propitiously present to our prayers and pour upon this Element prepared with many purifications the virtue of thy Benedic †tion that this Creature serving thy Mysteries may through thy grace be effectual to drive away the Devil and all diseases that all things in the houses or places of the faithful which shall be sprinkled therewith they may be freed from all uncleanness and whatever is hurtful let no evil spirit lodg there no pestilential breath let all the wiles of the secret Enemy depart and if there be any thing hurtful to the quiet and safety of the Inhabitants let it depart upon the sprinkling of this water c. After this he puts Salt into the water in the form of a Cross saying Let this commixtion of salt and water be as aforesaid In the Name of the Fa †ther and of the Son ✚ and of the Holy †Ghost Amen And then follows another Prayer not much unlike the former Ritual Roman de Exorcismo Aquae Benedictae p. 209. I cannot here pass over the Mysteries which their great Mythologist hath observed in this Consecration By Water we are to understand the people and confession and by Salt the word of God and contrition The mixture of Salt and Water denotes the separation of sin and the beginning of vertue and good works But why is the Salt blessed before the Water He answers By Salt is understood the bitterness of Repentance and by Water Baptism therefore because Contrition of heart ought to precede Absolution and Repentance Baptism therefore Salt is blessed before Water Ration Divin Officior lib. 4. c. 4. num 8 9. Garantus Thesaur Sacror Rituum Pars 4. Tit. 19. 3. The Heathen attributed extraordinary Virtues to their Lustral water especially a power to purge away sin as Incest Theft Murther c. to cure diseases preserve chastity c. For the first see Virgil Aeneid lib. 2. Tu genitor cape sacra manu patriosque penates Me bello e tanto digressum caede recenti Attractare nefas donec me flumine vivo Abluero And Ovid speaks to the same purpose but more fully Fast. lib. 2. Omne nefas omnemque mali purgamina causam Credebant nostri tollere posse senes Graecia principium moris dedit illa nocentes Impia lustratos ponere facta putat And a little after deriding this ridiculous though generally received Opinion he saith Ah nimium faciles qui tristia crimina caedis Flumineâ tolli posse putatis aquâ And for the other Virtues