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
call upon thee with devout sighs and pray unto thee with affectionate piety Blot out the internal sins of our thoughts and the external sins of our works And a little after We sigh with weeping for our sins yet we trust in thee Mother of Piety Give pardon freely to them that are penitent Horae B. Virg. sec us Sarum p. 147. Omnes quos Dei gratia Ab hac exemit patria Bona donans coelestia Nostra laxate crimina Hymnus de Omnibus Sanctis 2. For Reconciliation Let us humbly call upon the Child-bearing Virgin let us offer unto her our sighs and groans Propitiation is not to be found without her nor Salvation without her fruit By her sins are purged and by the fruit of her soul they are made white c. Psal 136 in Psalterio Mariae O all ye Saints and Elect of God for whom he hath from the beginning prepared a Kingdom I beseech you by the love wherewith he hath loved you help me most miserable sinner before death shall snatch me hence and reconcile me to my Creator before Hell shall devour me c. Horae B. Virg. sec us Sarum p. 71. 3. The donation of grace and spiritual gifts Remember us O Saviour of them that are lost hear the groans of our hearts infuse grace into them out of thy treasuries Psal 61. Conserve in us the good things of Nature and let the good things of grace be multiplied by thee Psal 135. in Psalterio Mariae Thou art full of Vertue above all the Citizens in Heaven give us vertues and assistance c. And a little after Thou dost replenish all women with the best riches fill us who are indigent with thy grace Horae B. Virg. sec us Sarum p. 146. Ave Agnes gloriosa Me in fide serves rectâ Dulcis Virgo dilecta Te exoro precibus Charitate da perfecta Deum per quem es electa Colere pie omnibus De S. Agneta 4. Illumination of mind O Lady be thou my light let the splendor of thy face and serenity of thy grace shine upon my mind Ps 26. Be merciful unto me O Lady Mother of light and splendor enlighten us O Lady of Truth and Vertue Ps 109 in Psalterio B. Mariae They sing this Hymn to S. Agnes Agnes agni foemina Nos intus illumina Radices extirpata Peccatorum Which is thus Englished by that learned and worthy person in his Reflections upon the Devotions of the Roman Church p. 385. Agnes who art the Lamb's chast Spouse Enlighten thou our minds within Not only lop the spreading Boughs But root out of us every Sin O holy Patriarchs holy Prophets pray for my sins and all the darkness of error being utterly expell'd illustrate the eyes of my mind with the light of true Catholick Faith Ad omnes Patriarchas Prophetas 5. Protection from enemies Let Mary arise and let all her enemies be scattered Dissolve the Empire of our Enemies and destroy all their iniquity Ps 67. in Psalterio B. Mariae When Pope Gregory 7 went to deprive the Emperor of Germany and absolve his subjects from their obedience he used this prayer Blessed Peter Prince of the Apostles I beseech thee incline thine ears and hear me thy Servant whom thou hast brought up from mine Infancy and to this day delivered me from the hands of wicked men who have hated and persecuted me c. Platina in ejus vita O S. Denys Doctor of France and excellent Martyr I beseech thee do not despise me but deliver me from all poverties and tribulations of soul and body Holy Denys I beseech thee and thy companions that ye receive my soul when it shall be presented before the Tribunal of the Judg and entreat the mighty King That by your suffrages I may merit to be delivered from eternal torments Ad. S. Dionysium I will conclude this with part of a most devout prayer for so it is called to the B. Virgin Mary O most Illustrious and most Excellent Glorious ever-Virgin Mary Mother of our Lord Jesus Christ my Lady Queen and Lady of the whole Creation who forsakest none despisest none sendest none away desolate that humbly and devoutly comes unto thee with a good and pure heart do not despise me for my most grievous sins do not forsake me for mine innumerable iniquities neither for the hardness and filthiness of my heart cast me out of the sight of thy Grace and Love But for thy greatest Mercy and sweetest Piety hear me firmly confiding in thy Mercy And help me most Holy and Glorious Virgin in all my tribulations straits and necessities And in all my undertakings grant me counsel and assistance and deliver me from all mine enemies visible and invisible Give me vertue and fortitude against the temptations and machinations of the World the Flesh and the Devil Horae B. Virg. sec us Sar. p. 128. 6. Deliverance from the power of Satan Judg me O Lady c. Deliver me from the malignant Serpent and pestiferous Dragon Let thy blessed Virginity bruise his head and thy holy merits subdue his power Ps 42 in Psalterio B. Mariae Hail sweet Mother of Christ whom thou sorrowing and weeping sawest taken bound beaten Remember this sorrow O Mother of Mercy keep me from the snares of the Devil and from reproaches Horae B. Virg. sec us Sar. p. 144. Holy Michael be thou to me a Breast-plate ✚ Holy Gabriel be to me an Helmet ✚ Holy Raphael be to me a Buckler ✚ Holy Vriel be to me a Defender ✚ Holy Cherubin be to me Health ✚ Holy Seraphin be to me Truth ✚ And all ye holy Angels and Arch-Angels keep protect and defend me and bring me to Eternal life Horae B. Virg. sec us Sarum p. 97. 7. Presence and assistance at the hour of death Unto thee O Lady have I lift up my soul let not the snares of death prevail against me Ps 24. in Psalterio B. Mariae Ave dulcis Mater Christi Quem dolens flens vidisti Cruci nexum speciosum Jesum factum seu leprosum Per dolorem hunc tam fortem Et per Nati tui mortem In hora mortis ultima Assis mihi charissima Ave Mar. Hor. B. Vir. sec us Sar. p. 144. But of this I shall have occasion to speak more fully afterwards 8. Eternal life Thou holy Virgin art the Mother of my Life the Nourisher of the reparation of my Flesh because thou art the Nurse of the Salvation of my soul the beginning and the end of my whole Salvation Ps 41. in Psalt B. Mar. Ave quae post mortem Christi Dolendo saepe vidisti Cunct a loca martyrii Ejus plena suspirii Ob poenas quas susceperas Ista loca cum videras Da post haec transitoria Mihi locum in gloria Hor. Virg. sec us Sar. p 144. But as great as this Priviledg is yet you must not look upon it as appropriated to the B. Virgin but common to other Saints So
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
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
Purgatory are there on that account that they might satisfie the Justice of God for the temporal punishment of sin For the guilt of mortal sin being remitted by the merits of Christ the punishment is supposed still to remain which being changed from eternal to temporal by the Keys of the Church this punishment remains to be satisfied for in the pains of Purgatory But more fully is this place described by their Doctors Bellarmine gives us this definition of it Purgatory is a certain place where as in a prison souls are purged that were not perfectly cleansed and purified in this life before they can be admitted into Heaven De Purgator lib. 1. cap. 1. They tell us That all souls are not admitted into Purgatory but only those for whom Heaven is prepar'd and not all these for some have an immediate passage into Heaven 1. Such as have no pollution and defilement at all which priviledg say they is proper to the Virgin Mary 2. Such as have no actual sin as the Prophet Jeremy and S. John the Baptist 3. Such whose sins whether venial or mortal are fully expiated For whom then is this place prepared I answer For such as have not though they are truly penitent and firmly believe in Christ fully satisfied for their sins or undergone sufficient penance Panigarolla confidently affirms That either there is a Purgatory or God is unjust And he proves it thus Suppose three men dye one without sin both mortal and venial the second with both and the third without mortal but with venial sin The first passeth immediately to Heaven and the second to Hell But whither goes the third If to Heaven God is unjust in conferring the same Reward which the first enjoyeth If to Hell God is unjust in inflicting the same punishment upon him which the second suffereth Therefore he must go into Purgatory to satisfie Divine Justice and to have his soul thorowly purified Apud Chamier de Purgator cap. 3. If such as be truly penitent dye in Gods favour before they have satisfied for their sins of omission and commission by worthy fruits of penance their souls are purged after death with Purgatory-punishments Eugenii 4. Bulla Vnionis Thus you see that this Doctrine of the Roman Church concerning Purgatory exactly agrees with that delivered by the Ancient Pagans Hence Bellarmine urging several Reasons for it his third is taken from the common Opinion of all Nations Hebrews Mahumetans and Gentiles both Philosophers and Poets De Purgator lib. 1. cap. 11. CHAP. XIII Prayers Oblations and Sacrifices for the Dead THE Heathen taught That men upon earth might help souls out of Purgatory by their Prayers Gifts and Sacrifices and the very same is affirmed by our Romanists 1. The Heathen taught That men upon earth might help souls out of Purgatory by their prayers Ye pray saith Arnobius unto certain unknown Powers that they would be favourable to the deceased and not hinder any in their passage towards their Heavenly Countrey And afterwards in the same Book we have this passage Their Magi or Wise men promise that they will send commendatory prayers wherewith certain unknown Powers being appeased they have an easie and speedy passage to Heaven Adv. Gent. lib. 2. Which words imply That it was the general practice of the Heathen to pray for their departed friends and their firm belief that such prayers were advantageous to them Ovid also speaks to the same purpose Fastor lib. 2. Nec majora veto Sed his placabilis umbra est Adde preces positis sua verba focis It was once a custom among the Romans to burn their dead upon a great heap of Wood this before the burning saith Dr. Godwin was properly called Pyra in the time that it burned it was called Rogus because then they were wont to pray unto the Infernal gods for the deceased after the burning it was called Bustum quasi bene â—stum Roman Histor lib. 2. Sect. 2. cap. 21. Thus do Papists teach That the prayers of the living profit the dead A certain Religious man in his return from Jerusalem being entertain'd for a time in Sicily by a certain Anchorite learned from him among other things That there were places near unto them that used to cast up burning flames which by the Inhabitants were called the Pots of Vulcan in which souls according to the quality of their deserts did suffer divers punishments That many Devils were sent thither to renew and heighten their pains who lamented that so many souls were taken out of their hands by the prayers of the faithful and more at this time by the prayers of the Monks of Cluny who pray'd without ceasing for the rest of those that were departed This Story is related by Polydor Virgil de invent rer lib. 6. cap. 9. Durand Ration de Officio Mortuor p. 433. Hospinian de Origine Festor Christ. p. 100. who cites Volateranus Antoninus Petrus de Natalibus Jacobus de Voragine Petrus Damianus c. And that this is the practice of the Roman Church all their Missals declare in which we have a particular Office for those who labour in Purgatory which contains both general and particular Prayers Take one or two of either kind O God the Creator and Redeemer of all the faithful grant unto the souls of thy servants the remission of all their sins that the indulgence which they always desired by our pious supplications may be obtained who livest and reignest c. Missale parvum O Lord Jesu Christ the safety and redemption of faithful souls who camest not to destroy but save souls and to give thy life à ransom for many We humbly implore thy great clemency and ineffable mercy that thou wouldst vouchsafe mercifully to look upon the souls of all the faithful departed this life and tormented in Purgatory and let such as are justly punished for their sins he delivered by thy bountiful piety and assist them with thy mercy And by the merits of the most blessed and glorious Virgin Mary and all Saints be pleased to free them from the pains of Hell and place them in the company of Saints command them to be cloathed with the garment of immortality and refreshed with the pleasures of Paradise c. Hor. B. Virg. sec us Sar. p. 132. O God whose property is always to have mercy and to spare We thy Suppliants earnestly entreat thee for the soul of thy Servant N that thou wouldst not deliver it into the hands of the Enemy nor be unmindful of it for ever but command the Angels to receive and convey it safe into Paradise that because he hoped and believed in that he may not suffer the pains of hell but possess eternal joys through our Lord c. Missale parvum Francis Cyprian who enumerates the Indulgences confer'd upon the Confraternity of the Rosary tells us That every time they recite the whole Rosary for the departed they gain the delivery of a Soul out of Purgatory Paulus 3.
granted this Vivae vocis oraculo to the Rosarists of the Kingdom of Spain 1542 which Pius 5 Gregory 13 Sixtus 5 extend to all other Confraternities of the Rosary throughout the world p. 20. Pope John 22 granted to all that say this following prayer as they pass through any Church-yard or place of Burial so many years of pardon as there are bodies buried in it Hor. B. Virg. sec us Sar. p. 132. God save all faithful souls whose bodies rest here and every where in the dust Our Lord Jesu Christ who redeemed you and us with his most precious blood vouchsafe to free you from punishments and place you in the Quire of his â—ngels and there being mindful of us earnestly pray that we may be join'd to you and crown'd in Heaven with you 2. The Heathen offer'd Gifts for those that were departed as Honey Milk Wine c. Of these Ovid speaks Fastor lib. 2. Est honor tumulis animas placare paternas Parvaque in extruct as munera ferre pyras Parva petunt manes pietas pro divite grata est Munera non avidos Styx habet ima Deos. Tegula porrectis satis est velata coronis Et sparsae fruges parvaque mica salis Inque mero mollita Ceres violaeque solutae Nec habeat media testa relictavia And a little after he informs us who was the Author of this Ceremony Hunc morem Aeneas pietatis idoneus Autor Attulit in terras juste Latine tuas Ille patris Genio solemnia dona ferebat Hinc populi ritus edidicere pios And Homer writes to the same purpose Odys 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus do our Romanists offer Gifts for the dead Some Monks have taught saith Du Plessis that the Souls which are in Purgatory do leap at the ound of the money when it is cast into the Basin for them De Missal lib. 3. cap. 10. Sometimes bread and wine is offer'd for the dead sometimes silver and gold and sometimes a torch or candle to enlighten those who sit in the darkness of Purgatory saith Durandus Rational Divin Offic. lib. 4. cap. 30. numb 39. This is further clear from their prayers for the dead O Lord we beseech thee graciously look upon the Gifts which we offer unto thee for the soul of thy Servant N. that being purged by heavenly Remedies it may rest in thy piety Through our Lord c. Missale parvum in Missa pro defunctis p. 240. Grant we beseech thee O Lord that these Gifts which we offer before the eyes of thy Majesty for the souls of thy servants whose commemoration we celebrate with special devotion and for whom we are commanded to pray and our Benesactors Kindred familiar friends and all the faithful may be comfortable and they being freed by thy piety from the chains of terrible death may merit to be partakers of eternal happiness Through our Lord c. Missal sec us Sar. Offic. pro defunct 2. The Heathen Offer'd Sacrifices for the dead Hetruria promiseth in the Acherontick Booâ—s saith Arnobius with the blood of certain Animals offer'd unto certain Deities to purge the soâ—ls of men and free them from the Laws of Mortality Advers Gent. lib. 2. The Feralia were instituted to appease the infernal gods in which Sacrifices were offered to them Hospin de Orig. Festor Pagan p. 58. The Argives offer'd sacrifice unto Apollo immediately after the decease of their Parents and after thirty days unto Mercury Nay they were so barbarous as to offer human Victims for the dead Virgil having described the pomp of their Funerals afterwards maketh mention of the Sacrifices they offered for the deceased Aeneid lib. 1. Vinxerat post terga manus quos mitteret umbris Inferiâ—s caeso sparsuros sanguine flammas And the like we have lib. 10. Quaâ—uor hic juvenes totâ—dem quos educat Vsens Viventes rapit inferias quos immolet umbris Captivoque rogi persundat sanguine flammas In both these places Virgil imitates Homer Iliad 23 where Achilles sends twelve Trojans for a sacrifice to the infernal gods for Patroclus his intimate Friend whom Hector slew And he tells us how Aeneas chose eight young Gallants out of the Prisoners he took of the Enemy to sacrifice them to the gods of Hell for the sake of Pallas deceased Many Nations observed this Custom at the Funerals of great persons viz. to kill and burn with them such as had been acceptable to them in their lives and such as were judged able to do them service in the other world Some Commanders took in War as many Prisoners as they could to sacrifice them at this time saith Virgil. That famous Gladiator Spartacus who was so industrious and daring as to raise an Army of Slaves in Italy and to march against the people of Rome did force three hundred of his Prisoners of War to kill themselves in honour of his Captains slain in the fight to procure unto them the favour of the Infernal gods This cruel Ceremony became so ordinary amongst the Romans that scarce any of the Chieftains of the Commonwealth or of the Emperors dy'd but some thousands of Gladiators did follow them Thus you see the Heathen offer'd sacrifices for the dead The dead saith Plato citing Musâ—us and Orpheus are purged by sacrifices De Repub. lib. 2. Thus our Romanists offer an Eucharistical Sacrifice which say they is propitiatory for the dead as well as for the living Gregory the Great relateth an excellent Story which he heard of Felix Bishop of Centum-cellae take it in short thus A Presbyter of Centum-cellae went to the Bath-house to wash himself where he found a man unknown to him but very humble and serviceable And after he had served him several days the Presbyter to requite his kindness brought unto him two consecrated Hosts as a blessing and reward for his service but the man with a sad countenance answered This bread not this body is holy and I am not worthy to eat it I was sometimes Master of this House but now for my sins I am appointed to this servile occupation if thou wouldst do me a kindness offer them to Almighty God as a sacrifice for my sins and believe thou art heard of God when thou canst not find me in this place any more This he did and the man was no more seen Osiander Epit. Histor. Eccles Cent. 6. lib. 4. cap. 19. The souls in Purgatory saith the Council of Trent Ses 25. are thence delivered fidelium suffragiis potissimum vero acceptabili Altaris sacrificio By the suffrages of the faithful but especially by the acceptable sacrifice of the Altar And a little after they give this charge to Bishops Let Bishops take care that the suffrages of the faithful now living that is the sacrifices of Masses Prayers Alms-deeds and other works of Piety which according to the Constitutions of the Church ought to be performed for the
viz. to cure Diseases preserve Chastity c. see Alexander ab Alexandro in Genial Dier lib. 4. cap. 17. and Cicero lib. 1. de Legibus Thus our Romanists attribute extraordinary Virtues to their Holy-water Costerus tells us That the Virtues of Holy-water relate both to soul and body 1. To the Soul and they are seven 1. By the power of Holy-water Devils are expell'd out of places persons and things 2. Sins are remitted 3. Phantasms evil thoughts and distractions of mind in prayer and at other times are excluded 4. Our hearts are taken off from earthly things 5. Our souls are disposed to prayer and devotion 6. The grace favour and presence of the Holy Spirit are obtained 7. Mens minds are better prepared to understand Divine Mysteries and to receive the Sacrament For this aspersion of Holy-water is of force against every thing that may hinder the effect of Sacraments and for this cause 't is used in the consecration of Altars and Temples that from these places every impediment of prayer and devotion may be excluded 2. To the Body and they are four 1. The barrenness of men beasts and human things is cured 2. Great plenty of good things is obtained 3. Infirmities of the body are both prevented and removed 4. The noxious air is purged and the Pestilence and every Contagion expelled Apud Hospin de Templis Most or all of these Virtues seem to be grounded upon the form of Consecration and are asserted by Durantus de Ritib Eccles lib. 1. cap. 21. Durand Rational lib. 4. cap. 4. Bellarm. de Eccles Triumph lib. 2. cap. 7. De Missa lib. 2. cap. 15. Aquin. 3. Quest. 65. Art 1. Suarez in 3. Disp 12. Sect. 2. Gavantus Thesaur sacr Rit Pars 4. Tit. 19. I confess 't is disputed among the School-men VVhether these Effects are produced by Holy-water ex opere operantis or ex opere operato The first is asserted by Aquinas Hales Suarez c. and the second by Victoria Sotus Major Ledesma c. apud Suarez But that these Effects are produced by Holy-water is granted by all And Durantus hath collected several Examples as a further demonstration of this extraordinary Virtue of Holy-water take two or three One Joseph intending to re-build or rather repair the Temple of Hadrian in honour of Christ and wanting lime he commanded Furnaces to be made but the malicious Jews by their enchantments kept the fire from burning Joseph perceiving this sprinkled Holy-water upon the Furnaces and they presently took fire and burned Another cured the hip of a man with Holy-water A certain Woman turned into the form of a Mare by the power of Holy-water was restored to her former shape De Ritib lib. 1. cap. 21. 4. The Heathen sprinkled their Houses Fields Cities c. with lustral water This is clear from the fore-cited words of Theocritus Gyrald de Deis Gentium Syntagma 17. and Hospin de Origine Templor lib. 2. cap. 25. Thus do Papists sprinkle their Houses Beds Fields Vineyards c. with Holy-water 1. Their Houses saying this Prayer Omnipotent Lord God bless †this house that there may be in it health chastity victory vertue humility goodness and gentleness fulfilling of the Law and giving of thanks to God the Father Son and Holy Ghost and let this blessing remain upon this House and the Inhabitants now and for ever Amen And if the House be new built they say this Prayer We humbly beseech thee O God Father Almighty for this house and the persons and things in it that thou wouldst be pleased to bless †and sancti †fie it and bestow all good things upon it c. 2. Their Beds saying this Prayer Bless †O Lord this Bed that all who lye in it may be in thy peace and remain in thy favour and grow old and at last arrive at the Kingdom of heaven Through Christ our Lord. Rituale Romanum de Benedictionibus The Faithful may take Holy-water in Vessels and carry it home to sprinkle sick persons their Fields Vines and other things saith the same Ritual de Exorcismo Aquae Benedictae Thus you see there 's no difference except in Name between Pagan Lustral and Popish Holy-water they do most exactly agree in their matter uses and properties CHAP. XX. AGNVS DEI'S THE Heathen used saith Hospinian to send Sigillaria or Sigillaritia munera little Images to each other on the Feasts of Saturn and he urgeth the Testimony of Martial in Apophoretis Gloria tam parvi non est obscura sigilli Sum fragilis sed tu moneo ne sperne sigillum And 't is reported of Spartianus That he frequently sent these little Images to his Friends which at first were given to Children De Origin Festor Christian. p. 67. Macrobius gives us the original of these Sigillaria Saturn lib. 1. cap. 7 but more fully cap. 11. and tells us That the invention of them added six days to the Feast of Saturn Alexander ab Alexandro informs us That there was a Street in Rome where these Images were made and exposed to sale on the foresaid days In Genial Dier lib. 3. cap. 4. And Baronius mentions certain Bulls bullas different at least in form from the other which were superstitiously consecrated and had extraordinary Virtues attributed to them and therefore were hung about the necks of their Children to preserve them from Enchantments and Sorceries Annal. Tom. 1. ad annum 58. p. 606. These Bulls saith Authonius Thysius were made of gold silver or any other metal in the form of a heart and hollow containing Antidotes against Withcrafts and Enchantments and they were hung about the necks of Children especially those of Noble Parentage that they might become wise men overcome Sorceries and to keep them from filthy places companions and actions Observ in Valer. Maxim lib. 2. cap. 1. Thus do Papists hang little Images about their necks which they call Agnus Dei's and attribute extraordinary Virtues to them That this is done in imitation of the Heathen their great Baronius ingenuously confesseth The Gentiles wore certain Bulls or Amulets about their necks as Varro informs us de Lingua Latina lib. 6 which were superstitiously consecrated for the abolishing of these as it happens in many things Superstition being changed into Religion Christians carry about them a little Image of Christ made of holy Wax to which the same Virtues are attributed Annal ad annum 58. p 606. But that our Romanists are so far from abolishing Superstition that they exceed the Gentiles herein will appear if we consider 1. The matter which these Agnus Dei's are made of 2. The Ceremonies they are consecrated with 1. Let us remark the matter of which they are made These little Images of Christ that immaculate Lamb are made saith Durand of new consecrated Wax or the Paschal Candle of the precedent year mixed with holy Oil and Chrism Wax signifies his Humanity Honey in the Wax the Divinity in the Humanity The Bee which worketh
Let the words of Christ †be in my mouth Let the Weapons of Christ †be in my breast By the sign of the Cross †deliver us O God from our enemies Let the power of the Fa †ther confirm me Let the Wisdom of the Son †teach me Let the love of the Holy †Ghost enlighten me Nos cum prole pia Benedicat Virgo Maria. Mengus Flagel Daemon p. 36. The Priest being thus prepared and armed in all points what is he not able to do how do the poor Devils quake and tremble at the very sight of him But let us come to the bloody skirmish and observe the valour of the Man 1. He signs the Demoniack in the Forehead Mouth and Breast with the sign of the Cross saying Let the Power of the Fa †ther comfort thee Let the Wisdom of the Son †teach thee Let the Love of the Holy †Ghost enlighten thee And a little after I command you O Devils who are come to the help of those that vex this Creature of God N. upon pain of Excommunication Here he shews his Courage and immersion in the Lake of Fire and Brimstone for a thousand years that ye yeild no aid and assistance to these Devils who torment the Body of this Creature of God N. And I command you O Devils who trouble this Creature of God N That ye presently depart and leave him safe and sound without any hurt either of soul or body And I command all your Enemies in the Name of the most Holy Trinity That they compel you to yeild obedience to my Precepts And I command you upon the same pains That ye neither say nor do any thing that may displease those that are either present or absent except what I shall ask you Mengus ibid. 2. He ties a Stole about the neck of the possessed with three knots saying O ye abominable and rebellious Spirits I conjure adjure and compel you wheresoever you have your residence in this man By the Fa †ther and the Son †and the Holy †Ghost that ye immediately understand the words of my conjuration and the virtue of it and that ye dare not to depart from this Creature of God and Image of Christ without my licence and as the * They report of S. Juliana that she ti'd the Devils hands behind him whipt him bravely with a great Chain and though he earnestly begg'd her savour and not to abuse him before all the people yet she dragged him about the Market-place and then without any compassion threw him into a Jakes Foulis Hist of Popish Treas Saints of God have bound Devils with Chains so I bind you cum ista stola jocunditatis with this Stole of jocundity Mengus p. 37. If it be queried Why 't is called Stola jocunditatis I suppose because the Priest doth greatly rejoice when he hath got the poor Devils thus bound and fetter'd And here his Policy is to be commended who first chains and shackles these wicked Spirits for having them once fast bound he may with more ease rule and govern them But his Courage I do not much admire who dares not enter the list with them except they be first shackled But I proceed 3. The Priest lays his hands on the head of the Daemoniack and signing him in the forehead with the sign of the Cross repeateth certain words and these are either Sacred or Profane The former are either some Sentences of Scripture or some Names of God 1. Some Sentences of Scripture and here the beginning of St. John's Gospel is accounted most prevalent as also those words in the Canon of the Mass * Caesarius mentions a certain Woman possessed that came to Sigeberg and being in the Oratory of S. Michael when 't was discoursed How Luciser was bound in Hell The Devil answered by her Ye fools With what Chains do ye think my Master is bound in Hell With Iron Chains No no There are three words in the Mass wherewith he is bound Some asking him What words they are Answered That he durst not repeat them But saith he bring me a Book and I will shew you them A Missal is brought which she opened and at the very first found the Canon of the Mass and laid her finger on these words Per ipsum c. Serarius in Tob. cap. 8. Quest 8. Per ipsum cum ipso in ipso 2. Some Names of God especially those strange and obscure Names Hel †Heloym †Heloa †Eheye †Tetragrammaton †Adonay †Saday †Sabaoth †Sother †Emanuel †Alpha †Omega †Primus Novissimus †Principium Finis †Agyos †Yschiros †Otheos †Athanatos †Agla †Jehova †Homousion †Ya †Messias †Esereheye †Christus Vincit †Christus Regnat †Christus Imperat †Increatus Pater †Increatus Filius †Increatus Spiritus Sanctus †Mengus p. 38. The latter are either Inquisitory or Opprobrious 1. The Priest puts some Questions to them as Whether they be many or few What is his Name and the Names of his Companions For what cause they entred In what hour By what person they are to be expelled By what Saint Who are their Enemies in Heaven and Who in Hell By what Words they are most tormented Whether they are bound there by any Compact or Inchantment How that may be dissolved Who is the chief of them in that person Mengus docum 4. p. 50. Ritual Roman p. 301. Nay the Priest may put an Oath to the Devil for the discovery of such things as are necessary to his expulsion Take the form of this Oath I swear and promise to thee Priest or Minister of Christ to observe all things which thou shalt command me and that I will be punctual in what I promise thee I invoke the Almighty God against me and as a Revenger of this my Perjury let him send his Holy Angels mighty in battel to cast and expel me out of this Body And I invoke Lucifer together with all other Principalities Furies and Infernal Punishments that they rise up against me with all their Fury and Indignation and hale me into the lowest and most tormenting-place in Hell where I may suffer a thousand thousand times greater Torments and from which I may never be delivered Amen Mengus p. 195. 2. The Priest useth certain reproachful words Mengus gives us several forms of exprobation Docum 10 and p. 103. O unclean Spirit most miserable Tempter Deceiver Father of Lies Heretick Fool Beastial Furious Enemy of thy Creator Luxurious Mad Cruel Vnjust Thief Beast Serpent Damned Creature cursed eternally of God for thy pride c. Mengus from the example of S. Francis commendeth sordid words utter'd to the disgrace and reproach of the Devil For when B. Francis would deliver his This is like the man that called Satanas Snotty-nose Brother Ruffinus he bids him say to the Devil Open thy mouth and I will
fill it with a Turd or I will shite in it Which when he had done the Devil departed in great rage In Fuste Daemon apud Voetium Par. 3. Disp Select p. 1160. Serarius defends these Contumelies and Reproaches laying for a foundation if not probativè yet at least amplificativè the Example of Apollonius Thyanaeus In Tob. cap. 8. Quaest 5. And in the same place he tells us That reproachful words uttered against the Devils are very grievous to those proud Spirits As stripes are painful to the Body so is opprobrious language to the Devil Thyraeus de Daemon pars 3. p. 119. 4. The Priest or Exorcist shews the Daemoniack the sign of the Cross and saith Salve Crux sancta Quâ dantur munera tanta Fac tua me velle Quae sunt nobis noxia pelle Da mihi virtutem Veniam pacemque salutem Spes mihi viventi Protectio sis morienti Crux bona Crux digna Lignum super omnia ligna Crux via virtutis Crux via verae salutis Crux virtus hominum Crux levat ad Dominum Meng p. 62. And then after several Adjurations he says this Prayer O Lord expel the Devil from this thy Creature N. from his head from his hair from the top of his head from his forehead from his eyes from his tongue from his ears from his nostrils from his nock from his jaw-bones from his teeth from his throat from his gums from his mouth from his palate from his brain from his eye-lids from the hair on his eye-lids from his feet from his shin-bones from his knees from his legs from his privy-members from his reins from his sides from his inward parts both above and below from his thigh from his belly from his stomack from his heart from his shoulders from his breast from his paps from his arms from his hands from his nails from his bones from his nerves from his veins from his marrow from his lungs from the ligaments of his body from his five senses of body and soul from his whole body both within and without c. Mengus p. 76. If the Devils be obstinate and will not depart and the Priest forced for a time to leave off his Conjuration then he is to command them to leave the Head Heart and Stomack and descend to the inferior parts of his body viz. the dead Nails of his feet Meng p. 197. 'T is confidently affirm'd of the Fox that being troubled with Fleas he gets a lock of Wool in his mouth and goes into the water and by a gradual immersion forceth them into the upper parts of his body his neck and head and at last into the lock of Wool which popping his head under water he parts with and so frees himself from those troublesome Companions How easily might the Priest when he hath the Devils lodg'd in the dead parts of the Nails take his knife and pare them off and so prevent the trouble and hazard of a second Encounter But let us proceed 5. The Priest takes the Image of the Devil that troubles the possessed painted on a paper with his Name written at the head of it and having first conjur'd the Fire and cast into it consecrated Sulphur Galbanum Assa foetida Aristolochia Ypericon Ruta he holds this painted Image over it and having read a long Adjuration which is too long to be inserted he casteth the Image into the fire and turning himself to the Devil saith Let all thy cogitations turn to thy detriment and confusion O cursed Spirit to the praise of God and thy terrible punishment and eternal malediction and thy present expulsion out of this Creature of God N. And as this fire burns thy Name and Image so mayest thou O cursed Spirit feel in thy self a thousandfold greater pains and let them be augmented till the day of Judgment Meng p. 153 157 161. 6. The Priest applies several things to the Demoniack As 1. He writes several Names on a Paper which he lays upon the Possessed or hangs about his Neck Mengus docum 9. But the Paper must be first conjur'd after this manner I conjure thee O Paper by those words of the triumphant Title of our Lord and Saviour Jesu Christ and by all other words which are spoken of the Creator of all things and by Him who is able to infuse into thee such Virtue that thou mayest be able to bring all things or Names which are written upon thee to the blessed effect of eternal Salvation and that all the fallacy and virtue of the Devil may depart from thee and all the foresaid virtue may enter into thee without delay In the Name of the Fa †ther and of the Son †and of the Holy †Ghost Amen Mengus p. 244. 2. The Priest takes consecrated Rue and holding it to the Nose of the Demoniack saith I exorcise †adjure and command thee by Him whom thou didst tempt in the Mountain I adjure †thee by all the Apostles of Christ I adjure †thee by all the Martyrs of Christ by all the Confessors of Christ †by all the Virgins of Christ †by all the Ministers of Christ †I adjure †thee by a Crucified Saviour †by Michael Gabriel and Raphael I adjure thee †by the tremendous Day of Judgment †by the Resurrection of our Saviour †by the Patriarchs and Prophets †by S. Peter Prince of the Apostles c. That thou dwell no longer in this Creature of God Amen Meng p. 102. 3. The Priest takes consecrated Incense and casting it into the Fire likewise consecrated saith O Adonay Saday Eloym By the invocation of thy most holy Name grant that the fume of this Incense may torment inflame and expel these cursed Spirits c. Meng p. 110. 'T is the common Opinion That Devils are expel'd by Fumigations Abulensis apud Serarium in Tob. cap. 8. Quaest 4. 4. He casteth Sulphur Rue c. into the fire and holds the Demoniack over it whether he will or no for a considerable time Meng p. 242. 5. He anoints the Possessed with consecrated Oil in several places viz. his eyes forehead ears breast the pulses of his hands and his hands the pulses of his feet and his feet at every place saying I anoint thee N. with this holy Oil and by this Vnction absolve thee †from all Witchcrafts Inchantments c. In the Name of the Fa †ther c. Meng p. 221. And the Vnction is made after this manner Recipe Rutarum Cymas tres Recipe Salviae Cymas tres Recipe Anethi Cymas tres Cineres Olivarum Aquam Benedictam These are boiled in Oyl and consecrated with these words O unclean Spirit I exorcise thee by the Living †God by the True †God by the Holy †God who made Heaven and Earth That all the power of the Enemy the whole Host of Satan and every phantasm may be eradicated and flye away from this Creature of Oil and all Herbs that are in it that it
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
them Plutarch Sympos Lib. 3. Quaest 7. when they had called together their Friends Servants they drank most liberally Alexander ab Alexand. in Genial dierum lib. 6. cap. 8. Pithaegia saith Proclus was a Feast among the Ancients in which they called their Servants and Neighbours together to drink Wine for then they first pierced their Wine-Vessels and drunk excessively Coelius Rhodigin Antiq. Lection lib. 28. cap. 25. Natal Comes Mythol lib. 5. cap. 13. With the like Compotations do our Romanists celebrate the Feast of S. Martin Lazius de Repub. Rom. lib. 11. cap. 2. p. 1030. We have them described by Naogeorgus apud Hospin Fest Christ p. 101. Altera Martinus dein Bacchanalia praebet Quem colit anseribus populus multoque Lyaeo Tota nocte dieque Aperit nam dolia quisque Omnia degustatque haustu spumosa frequenti Musta sacer quae post Martinus vina vocari Efficit Ergo canunt illum laudantque bibendo Fortiter ansatis pateris amplisque culullis The same is affirmed by Mantuan and their conformity herein with the Pagan Vinalia and Pithaegia Fastor lib. 11. Haec est laeta dies ista populusque patresque Luce cados relinunt defaecata per omnes Vina ferunt mensas ac libera verba loquntur Talis apud veteres olim sacrata Lyaeo Lux erat a priscis vocitata Pithaegia Graiis Quod signata dies aperiret dolia festus I will conclude this with a Tragical Story related by Pantaleon About the year of our Lord 1179 in the time of the Holy War the Germans kept Joppa against the Barbarians and could not be drawn either by Promises or Menaces to deliver it into their hands But at last having drunk freely on the Feast of St. Martin and being in a dead sleep even those who were upon the Watch a certain Syrian open'd a Gate unto the Enemy Thus the Barbarians came unexpectedly upon the Christians put them all to the Sword and utterly razed the City De Gestis Joannitar lib. 2. p. 65. The Feast of S. John Baptist Three things are done by our Romanists on this Festival all which were derived from the Heathen 1. They gather Bones and other stinking combustible matter and make a great Fire of them Durandus Rational lib. 7. cap. 14. Belethus Explicat divin Officior cap. 137. 2. They Dance about and Leap through these Fires Lazius de Repub. Roman lib. 11. cap. 2. p. 1028. 3. They carry Torches or Fire-brands about the Fields Durand Beleth ibid. That the first is derived from the Heathen Durand and Beleth do confess Anciently say they Dragons about this time of the year excited to Lust through heat in flying thorow the Air did frequently drop their Seed into Pits and Fountains whereby the Water was infected and then the Year was Mortal by reason of the Corruption of the Air and Water because whosoever did drink of the one or breath in the other either dy'd or fell inâ—o some grievous distemper Their Philosophers observing this commanded Fires to be made about their Ponds and Fountains and all filthy things to be burnt that might make a stinking Fume for they knew that such a Smoke would drive away the Dragons And because this was done about this time of the Year therefore the Custom of making Fires on this Day is still observed by all Ibid. The second seems to be deriv'd from the Pagan Palilia in which they made Fires of Straw or Stubble and leaped through them Ille levis stipulae solennes potus acervos Accendet flammas transilietque sacras Tibullus Lib. 2. Eleg. 6. And the same is attested by Ovid Fastor lib. 4. Moxque per ardentes stipulae crepitantis acervos Trajicias celeri strenua membrae pede And a little before Certe ego transilii positas ter in ordine flammas And the third is confessed by Polydor Virgil 'T is a Custom in Vmbria a famous Country in Italy every year to make many Fires and for Children to run about the Fields with burning Torches made of dry'd Reeds praying that the Earth may bring forth plenty of Fruits And this we received from the old Romans who have transmitted to us many such Observations De Inventor Rerum lib. 5. cap. 2. Ash-Wednesday That the Heathen in their Solemn Fasts and Times of Mourning sprinkled Dust and Ashes upon their Heads is abundantly clear both from Sacred Writ and their own Authors When Hercules heard of the death of Proclus he sprinkled Ashes upon his Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Homer Iliad 18. Prope Princip And the same Ceremony did Priamus use in Mourning for the death of Hector Homer Iliad 24. Demittunt mentes it scissa veste Latinus Conjugis attonitus fatis urbisque ruina Canitiem immundo perfusam pulvere turpans Virgil. Aeneid lib. 12. I will not stand to add other Testimonies for this Custom which our Adversaries have confessed And do not our Romanists observe the same Custom on Ash-Wednesday the first day of their Quadragesimal-Fast I confess in two particulars they differ from the Heathen both which bespeak them more vain and superstitious viz. in their Consecration and Distribution of these Ashes 1. In their Consecration of these Ashes which is after this manner The Priest takes the Ashes of Olive-Boughs or of other Dignare hos cineres sanctificare quos causa humilitatis sanctae religionis ad emundanda delicta nostra ferre constituisti Missale Processionale Manuale sec us Sarum But where hath God ordained Ashes as the Means to purge away Sin Trees consecrated the year before and reads these Prayers over them Almighty Everlasting God Spare thy Penitent be propitious to thy Suppliants and vouchsafe to send thy holy Angel from Heaven who may bless †and sancti †fie these Ashes that they may be a healthful Remedy to all that humbly implore thy holy Name and accuse themselves for their Offences and bewail them before thy Divine Clemency or earnestly supplicate thy most serene Piety And grant by the Invocation of thy most holy Name That whosoever shall sprinkle these Ashes upon them for the Redemption of their Sins they may obtain Health of Body and Protection of Soul Through Christ our Lord. Amen O God who desirest not the Death but Repentance of Sinners Graciously consider the frailty of human condition and vouchsafe to bless †these Ashes which we decree to put upon our Heads to express our Humility and to Merit thy Pardon That we who know our selves to be Dust and that for the demerit of our Offences we must return to Dust may merit to obtain the Pardon of all our Sins and the Rewards which thou hast promised to the Penitent Through Christ our Lord. Amen Missale parvum p. 58. These Prayers being ended the Priest sprinkles the Ashes with Holy-Water and perfumes them thrice with Incense Idem p. 59. Gavantus Thesaurus sacror Rit Pars 4. Tit. 6. 2. The Ashes being
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
Papists sprinkle their Sepulchers with Holy Water perfume them with Incense c. Holy Water saith Durand burning Coals with Frankincense are put into the Sepulcher Holy Water that Devils who much dread it may not come near unto the Body for they are wont to rage against the Bodies of the dead that what they could not do in life they may do after death Frankincense is put there to remove the noisom smell of the Body or to signifie that the departed offer'd unto his Creator the acceptable odour of good Works c. Lastly Laurel and such-like which always keep their greenness are cast in to signifie that they who are dead in Christ cease not to live Rational lib. 7. cap. 35. num 38. Belethus Explicat divin Officior cap. 161. 7. The Heathen offer'd Gifts and Sacrifices for the dead on certain days after their decease the third seventh ninth tenth twentieth thirtieth and fortieth day that is for so many days So much is asserted by Rosinus And hence saith he their Parentationes Feralia Novendialia Decennalia Vicennalia Tricennalia c. had their Original Antiq. Roman lib. 5. cap. 39. The sâ—me is affirmed by Kirchman de Funerib Roman lib. 4. cap. 1. And in the next Chapter he gives us a large account of the Gifts and Sacrifices which were offer'd for them on these days Thus do our Romanists offer Gifts and Sacrifices for the dead the third seventh day after their decease The Church of Rome hath appointed an Office for the dead on these days in which we have this Prayer We beseech thee O Lord graciously accept the Gifts which we offer unto thee for the Soul of thy Servant N. that being purged by Heavenly Remedies it may rest in thy Piety Through our Lord c. Amen Missale parvum Miss pro defunctis p. 240. I cannot here pass over in silence the pretty taking Reasons which their great Durand hath given for these Observations and their mystical Significations Some commemorate the Dead the third day having respect to the Resurrection of Christ which was on the third day or to the Trinity or that their Sins may be remitted which they when alive committed three ways viz. in thought word and work Others observe the seventh day 1. That the dead may sooner come to the Sabbath of Eternal Rest 2. That all his Sins may be pardon'd that he committed in this life which is measured by seven days 3. Because of the sevenfold Number of Soul and Body for the Soul hath three Powers viz. rational concupiscible and irascible and the Body consisteth of four Elements Others observe the ninth day that the Souls of the deceased being freed from punishment by this Office they may be joined to the nine Orders of Angels Others observe the thirtieth day 1. Because three tens make thirty for by three we understand the Trinity and by ten the Decalogue Therefore we observe the thirtieth day for the dead that God would in mercy pardon their offences committed against the Decalogue and the Trinity 2. Because the Number of the Moon is perfected in thirty days therefore we observe the thirtieth day for the dead to denote that their Works are full and perfect before God Others observe the fortieth day 1. That God would pardon what they have committed against the Doctrine of the four Gospels and ten Commandments 2. To represent our Saviours Burial praying that the dead may have Glory with Christ who lay in the Sepulcher fourty hours Others observe the fiftieth day because fifty is a perfect Number and signifies the year of Jubilee c. Rationale divin Officior lib. 7. cap. 35. Spectatum admissi risum teneatis amici CHAP. XXVII I Will only mention lest this Book should swell into too great a Volume some other Doctrines and Ceremonies taught and observed in the Roman Church which they have deriv'd from or at least wherein they symbolize with the old Pagans Holy Vessels and Vestments The Heathen consecrated their Vessels and Vestments used in Sacrifice and other holy Services Natalis Comes Mythol lib. 1. cap. 14. Brissonius de Formul lib. 1. p. 6. And Homer tells us that these Purifications were made with Sulphur and Water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad lib. 16. And their Vestments also were purified Casta placent superis pura cum veste venite Tibul. lib. 2. eleg 1. Puraque in veste sacerdos Setigerae faetum suis intonsamque bidentem Attulit Virgil. Aeneid lib. 12. Thus do our Romanists consecrate their Vessels and Vestments for holy uses The Bishop having put on his Robes saith to the People Beloved Brethren let us pray That God and our Lord would sanctifie these Vessels with the inspiration of his heavenly Grace c. And then after a short Prayer he anoints the Patten and Chalice with holy Oyl saying Vouchsafe O Lord to conse †crate and sancti †fie this Patten and Chalice by this Vnction and our Benediction in Christ Jesu our Lord c. And then follows this Prayer Almighty Everlasting God we beseech thee pour out by our hands the aid of thy Benediction that these Vessels may be sanctified by our Bene †diction and by the Grace of the Holy Ghost may become a new Sepulcher for the Body and Blood of our Lord Jesu Christ Through the same Amen And lastly he sprinkles them with holy Water And much after the same manner doth the Bishop consecrate their Sacerdotal Vestments He reads certain Prayers of which this is one O God of invincible Power the Creator and Sanctifier of all things attend to our Prayers and be pleased with thine own mouth to bless †sancti †sie These Vessels and Vestments are supposed to be so holy upon their Consecration that 't is not lawful for Laymen to touch them Decret pars 3. dist 1. cap. 41 42. and conse †crate these Vestments of Levitical Sacerdotal and Pontifical Glory which are to be used by thy Servants and vouchsafe to make all that use them fit for thy Mysteries and devoutly serving thee in them acceptable to thee Through our Lord Amen And then he sprinkles them with holy Water Pontificale Roman p. 355. Blessing of Sheep The Heathen had their Palilia on the 11th or as others on the 12th of the Calends of May. Which Fâ—stival was dedicated to Pales the Goddess of Shepherds This Feast was solemniz'd with several Ceremonies 1. They made a Perfume of the Embers of a Calf the Blood of a Horse and the Top of a Bean. 2 Early in the morning the Shepherd did lustrate or purge the Sheepfold and Sheep after this manner He sprinkled the Sheep with Water and walked about the Sheepfold burning Sulphur Savine and Laurel and by this Perfume he thought the Sheep were purged and all Diseases expel'd 3. After these Purgations Prayers were made to Pales that she would bless the Sheep c. Gyraldus de diis Gent. Syntag 17. p. 526.