CHAP. I. Canonization of SAINTS.

IT was an ancient Custom among the Heathen, and universally observed, That men famous for Vertue, and eminently ser­viceable to their Countreys either in repel­ling evil, or procuring good things, were admitted into the number of the gods, and decreed to receive Divine Honour, Cicero de [Page 6] natura deorum, lib. 2. Eusebius de prepara­tione Evangel. lib. 2. cap. 9. Hesiod tells us, That when those happy men of the first and golden Age of the World were departed this life, great Jupiter promoted them to be De­mons, that is, Keepers, and Protectors or Pa­trons of earthly Mortals, and Overseers of their good and evil works, givers of Riches, &c. And Eusebius from Diodorus saith, ‘That the Egyptians affirmed, That such as had been vertuous, and great Benefactors to the world, were deified after their death:’ De praeparat. Evang. lib. 3. cap. 3. So Poly­dore Virgil de Inventor. rerum lib. 1. cap. 5.

And the manner of this Consecration is thus described by Herodian. Histor. Rom. lib. 4. where he speaks of the deisication of Severus: ‘The Body of the Emperor be­ing buried according to the usual custom, with many pompous solemnities, his Effigies of Wax was placed at the entry of the Pa­lace, upon a large Bed of Ivory, sumptu­ously adorned; about this Bed sate the Se­nate on the left hand, and honourable Ma­trous on the right, in their Mourning Ha­bits, for seven days; during which time the Physicians did visit the Effigies, and treat it as if it were alive in he fit of sick­ness. When these days were expired, he was concluded to be dead, and transported [Page 7] to the old Court, where the Magistrates quitted their Offices. Here Benches were built round about the Court, and on the one side were placed the children of Noble­men and Patricins; and on the other side Noble and Honourable Women, which sung Hymns in praise of the deceased Emperor. This being done, they took up the Bed, and carried it out of the City to the Field of Mars, where a Pile of Wood was made in form of a great Tent or Tabernacle, with three other lesser Tabernacles, one on the top of another, the lowest having in it dry combustible matter, but on the outside richly adorned with Gold, Ivory, and paint­ed Tables; and in the second Tabernacle was the Effigies placed with great solemni­ties. After this, the Nobility and Gentry did ride about the Field several times in or­der, and at last the New Emperor set the pile of Wood on fire with a Torch; at which time an Eagle was dismissed from the top of it, which was supposed to carry the soul of the deceased Emperor into Heaven; and ever after He was reputed and worshipped as a god.’ This form of Consecration is also recorded by Rosinus Antiq. Roman. lib. 3. cap. 18. and by Hospinian de Origine Fe­stor. Christian. p. 20. and by Polydor Virgil de Invent. rerum. lib. 3. cap. 10.

Thus our Romanists canonize those that were eminent for Vertue, Miracles, &c. which Ceremony is thus described by Maiolus dies Caniculares, p. 769—ex Authore sacrarum Ceremon. And by Hosp. de Orig. Fest. Christ. c. 6. ex lib. 1. Ceremon. Rom. Eccles. & Bul. Leo. 10.

‘After the fame is spread far and near con­cerning the excellency of life, opinion of sanctity, and manifestation of Miracles; and the Pope informed by Kings, Princes, or the people and desired that such a person may be received into the Catalogue of Saints, and decreed to be worshipped as a Saint; his Holiness maturely debateth the matter with his Brethren; and if he shall think fit to proceed to an Inquisition, a Commission is given to some Bishops in those parts where the person lived, and is buried, That they use all means to inform themselves touch­ing those things, and make their report to his Holiness. If this Relation answer the common fame, the Pope propounds it to the sacred Colledg, and deliberates with them whether this Information be sufficient to proceed upon, or a further enquiry ought to be made: If this latter be thought ne­cessary, a new Commission is sent to the same, or some other Bishops, and certain Ar­ticles or Interrogatories upon which Wit­nesses are to be strictly examined touching [Page 9] his sanctity of life, purity of faith, and working of Miracles; and to transmit the depositions under hand and seal unto the Court. These being received, the Pope commits the examination of them to some Auditors of the Sacred Palace, whether they be full and satisfactory. When all things are sufficiently proved, the Pope decrees the Canonization, and appoints a day for it. In the mean time great preparations are made: as, 1. A Stage is built in the Church of that largeness, that upon it there may be a Chappel with an Altar, a Pontifical Throne, &c. 2. A great Standard or Ensign is made with the Image of the Saint, which must be carried before the Religious, or those who procure the Canonization. 3. Wax Candles are prepared, which must be distributed: For the Pope two Candles of white Wax of Twelve pounds a piece; for Cardinals, of Four pounds. Also for the elevation of the Sacrament twelve Wax Tapers, every one of Six pounds; for the Altar Seven Wax Candles, and two for the This Credentia is a Table to set Vessels upon. Creden­tia of Two pounds. Also for the Offertory two great Wax Candles of Twelve pounds, which the first Cardinal offereth; also three Can­dles of Six pounds, which the Orators or [Page 10] Deputies with three Cardinals must offer. And all the foresaid Candles must be white; besides Eighty Wax Tapers for the Church. 4. There must be prepared Candles of com­mon Wax for Bishops, Orators, and Noble­men, of Two pounds; for Officials and Singers, of One pound; and for the Cler­gy and others as they please. On the day of Canonization, the Pope, with his Cardinals, Bishops, and Officials, all in their proper Robes and Ornaments, goes in procession to the Church. In the Camera Paramenti the Candles are distributed, and all carry them lighted. When the Pope comes to the Porch of Saint Peter, he is received by the Clergy of the City after the manner of Supplicants. His Holiness enters the Church, and ascends the stage with the Cardinals and other Officials; but the Clergy stand about it. And having prayed before an Altar, he makes a Speech, in which he gives them an account of what hath been done, and relates the Life and Miracles of this Saint. This being ended, his Holiness ex­horts all to pour forth their prayers unto God, That he would not suffer his Church to err in this matter. Then the Litany is sung, &c. And then, after the Proctor hath earnestly requested the Pope in the name of the Prince or people, That he would de­clare [Page 11] blessed N. to be inrolled in the Ca­lendar of Saints, and to be worshipped as a Saint by the faithful of Christ: I say, then the Pope with a loud voice utters these words: To the honour of the holy and undivided Trinity, the exaltation of the Catholick Faith, and encrease of the Chri­stian Religion; by the authority of the same Omnipotent God, Father, Son, and Holy Ghost, and the blessed Apostles Peter and Paul; and by our own, with the ad­vice of our Brethren, we decree and or­dain N. of blessed memory to be a Saint, and to be received into the Catalogue of Saints; and we do admit him into this Ca­talogue, and appoint that every year on such a day, his Feast and Office, as for a Confes­sor (if he be a Confessor), or Martyr (if he be a Martyr), be devoutly and solemnly celebrated by the Ʋniversal Church. After this, the Pope begins Te Deum laudamus; and then a Deacon on his right hand saith, Pray for us, O blessed N.’ Thus you see how their Saints are canonized; where I have omitted several things for brevity sake.

And as the Heathen gods must be deified before they could receive them for gods (as you heard), and give any worship and ado­ration to them: So the Saints departed [Page 12] must be canonized by the Pope before they can be publickly prayed unto. Bellar. de san­ctor. Beat. lib. 1. cap. 10.

CHAP. II. Invocation of SAINTS.

1. THE Heathen invocated their Gods or Demons as Mediators and Intercessors to the Supreme God. Thales, Pythagoras, Plato, and other Ethnick Philosophers, held only one Supream Eternal Being, which they called GOD. Now this chief God was, as they supposed, at such an infinite distance from poor Mortals and Sinners, as that there could be no approach to him, or communi­cations of good things from him, but by some Mediators or Midling-gods; these Middle-gods or Mediators were no other than their great Heroes, or persons who had been greatly famous in their Age for some noble Exploits (saith Minutius Felix) or vertuous acts; and after their death were by common consent deified or made gods; and called by some from their Office Medioxumi; from the place of their main residence (which was supposed to be in the Stars), Deastri; [Page 13] from their relation to the Superior God, the lesser gods, the made gods; and from their knowledg of humane affairs, Demons. Of these Demons Plato discourseth very largely in several places; where, 1. Touching their natures, he calls them made gods, visible gods, &c. 2. Touching their Office, he says, They were placed in the middle, 'twixt the great God and Man, to be Mediators and Porters, for conveying the Sacrifices and Prayers of men to the great God; as also, for transmitting gifts and all good things from God to men. 3. That by the media­tion of these Demons there is a communion and friendship maintained betwixt God and men, which otherwise could not be. ‘God is not approached by men (saith Plato in his Symposium); but all the commerce and intercourse between him and men, is per­formed by the mediations of Demons. And then he comes to particulars: Demons are Reporters and Carriers from men to the gods, and again from the gods to men; of the Supplications and Prayers of the one, and of the Injunctions and Rewards of Devotion from the other. Demons are middle powers (saith Apuleius), by whom both our desires and merits pass unto the gods; they are Carriers between men on earth, and the gods in heaven; hence of [Page 14] prayers, thence of gifts; they bring to and fro, hence petitions, thence supplies: or they are certain Interpeters on both sides, and Conveyers of recommendations: for (saith he) the Majesty of the Soveraign gods will not permit them to manage these things of themselves;’ De Deo Socratis. And S. Au­stin gives the same account of them, De Ci­vit. Dei, lib. 8. cap. 24. From these testi­monies 'tis clear, That the Heathen invoca­ted these Demons as their Mediators and In­tercessors with the Supream God.

Thus do Papists invocate the Saints de­parted, as Mediators and Intercessors to God for them. They attribute the same Offices to their Saints, that the Heathen did to their De­mons, and urge the very same reasons. When they are asham'd (saith S. Ambrose speaking of the Pagans) of having neglected God, they use a pitiful excuse, saying, That they had ac­cess to the Supream God by these gods; as by the Lords and Earls about the Court, subjects have access unto the King. The weakness and vanity of which argument, he fully dis­covers in the same place, in Rom. cap. 1. And the same reason is urged by Celsus in Origen, viz. That none dare to approach the person of an earthly Prince with a petition, but by the intercession of some Courtier or other about him; therefore it should be so on our part to­wards [Page 15] God, unto whose glorious Majesty we must use the Mediation of some which are in his favour. The absurdity of this compari­son is there also fully demonstrate. Contra Celsum lib. 8.

And do not our Romanists urge the very same Argument? It is good and profitable (saith the Council of Trent, Ses. 25.) to call upon the Saints, and to have recourse to their prayers, aid and assistance, whereby to obtain from God many benefits by the merits of his Son Jesus Christ, who is our Redeemer and Sa­viour. This is further clear from many forms of prayer used to particular Saints.

‘We humbly beseech thy Majesty, that as the blessed Apostle Andrew was a Preacher and Rector of thy Church; so he may be with thee a perpetual Intercessor for us.’ In Festo S. Andreae.

‘Almighty and everlasting God, who ma­kest us glad with the Festivity of Blessed Osmund thy Confessor and Bishop; we hum­bly beseech thy Clemency, that we who venerate his solemnities with devout Offi­ces, may obtain the remedies of eternal life by his suffrages: In Festo S. Osmundi.’ The like you have in Festis S. Sulpicii, S. Priscae, S. Vincentii, S. Blasii, S. Bonifacii, &c. Mis­sale secundum usum Sarum.

2. The Heathen in their Invocations urged [Page 16] the merits of these Demons, or middle-gods. ‘These Demons (saith S. Austin according to the opinion of the Gentiles) are Interpre­ters and Messengers between God and men, that hence they might carry our Petitions, and thence bring us Supplies. And observe the ground or reason; Because they excel us mortals in Merits.’ De Civit. Dei, lib. 8. cap. 22.

Thus do Papists in their prayers to Saints, urge their merits, that is, desire to be heard for their merits. The truth of this is most evident from these following prayers.

‘O Lord, let the holy prayer of B. An­drew make our Sacrifice pleasing to thee; that being solemnly exhibited to his honor, it may be made acceptable by his Merits, through our Lord.’ In Festo S. Andreae.

‘O God, who hast adorned blessed Nico­las thy Bishop with innumerable Miracles; grant unto us, we beseech thee, that by his Merits and Prayers we may be delivered from the flames of Hell, through, &c.’ In Festo S. Nicolai.

‘O Lord, we beseech thee graciously to hear the prayers of thy people, that we may be assisted by the Merits of Blessed Marcellus thy Martyr and Bishop, in whose passion we rejoice, through our Lord.’ In Festo S. Marcelli.

‘Look, O Lord, we beseech thee, upon what we have now offered unto thee; and by the merits of Blessed Bishop Julian de­liver us from all our sins, through, &c.’ In Festo S. Juliani.

The like you have in Festis S. Valentini, S. Julianae, S. Potentianae, S. Aldelmi, S. Mar­cellini, S. Bonifacii, &c. Missale sec. us. Sa­rum.

3. The Heathen invocated their Demons or Gods, for help and all good things, as the immediate Authors and Donors of them. ‘Certain gods with you (saith Arnobius) have certain Guardianships, Licences, and Powers; neither do ye ask from any of them, that which is not in their power and donation. Ye believe that Liber can give Wine, but not Physick; Ceres fruit; Aescu­lapius health; Neptune another thing; and another thing Juno; Fortune, Mercury, Vulcan, they are givers of certain particu­lar things: Adversus Gentes, lib. 2.’ And that of S. Austin imports no less; ‘The knowledg of the gods is necessary, that we may direct our Petitions to them aright, and not ask Water from the god of Wine; or Wine from the goddesses of Water: De Ci­vit. Dei, lib. 4. cap. 22.’

Thus do our Romanists pray unto their Saints for all good things both of this and [Page 18] the other life, as the immediate Authors and Donors of them. They call the B. Virgin not only an Advocate, but also a Mediator, Helper Redeemer; the Throne of Grace, the Gate of Heaven, &c. But more particularly: They pray unto the Saints,

1. For Remission of sin. Have mercy upon me, O Lady, who art called the Mother of Mercy; and according to the bowels of thy compassions cleanse me from all mine ini­quities, Psal. 50. O Lady, in thy Name make me safe, and deliver me from mine un­righteousnesses, that the craftiness of the E­nemy may not hurt me, Psal. 53. In Psalte­rio B. Mariae. We 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.

[Page 19] 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.

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.

Which is thus Englished by that learned and worthy person in his Reflections upon the De­votions of the Roman Church, p. 385.

‘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 [Page 22] 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 [Page 23] 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 Ʋriel, 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 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.

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 much is clear from this Se­quence.

And we find them praying thus to S. Paul; ‘O blessed Paul, Apostle, I beseech thee that thou wouldst preserve me from the evil Angel, and deliver me from the wrath to come, and bring me to Heaven.’

To conclude this; There's no Good, either corporal or spiritual, temporal or eternal, the donation of which they do not ask from their Saints; and no evil from which they desire not to be delivered by them; as most evidently appears from many examples in their Rosaries, Breviaries, &c. And no won­der if that be true which is asserted by Co­sterus, viz. That the Saints receive the same power from God immediately after death, that Christ received from his Father, pro­mised in the second Psalm. Enchirid. de Venerat. Sanctor. Propos. 4.

CHAP. III. Patronage of SAINTS.

THE Heathen had particular gods for every Countrey, City, and Place; yea, for every thing: Minutius Felix Octav. p. 12. Arnob. Adv. Gent. lib. 8. They had particu­lar Gods or Demons for every Countrey, to whom the protection of that Countrey was committed, and Sacrifices offered by the In­habitants thereof. To clear up this, we need go no further than Holy Writ. The Chaldeans had Baal, Judg. 8. 33. The Sido­nians Ashtaroth, 1 King. 11. 5. The Ammo­nites Moloch, v. 7. The Moabites Chemosh, ibid. The Philistins Dagon, Judg. 16. 23. And every Nation that came out of Ashur, had a several god. The men of Babel, Succoth-Benoth, 2 King. 17. 30. The men of Cuth, Nergal, ibid. The men of Hamath, Ashima, ibid. The Avites, Nibhar, and Tartake, v. 31. And the Sepharvites, Adramelech, and Ana­melech, ibid. And if we look into their own Historians, this will appear to be a great truth. The Egyptians had Isis; the Moors Juba; the Macedonians Carylus; the Poeni­ans Ʋramus; the Latins Faunus; the Sa­bines Sancus; the Romans Quirinus; the [Page 27] Samians Juno; the Lemnians Vulcan; the Naxians Liber; the Lybians Psapho; the Phoenicians Enenthius; the Assyrians A­dad; the Sicilians Adramus; the Baeotians Amphicaraus; the Africans Mopsus; the Ae­thiopians Osiris; the Syrians Astartes; the Arabians Diasares; the Noricans Tibelenus; the Novarians Hercules, &c. Alexand. ab Alexandro in Gen. Dier. Macrobius Satur­nal. Gyrald. de Diis Gentium. Rosin. Antiq. Roman. Polyd. Virg. de Invent. rerum, lib. 1. cap. 1. with many others.

Thus do Papists appoint Tutelar Saints over particular Countries: S. George for England, S. Patrick for Ireland, S. Andrew for Scotland, S. Martin for Germany, S. Pe­ter and Paul for the Territories of Rome, S. James for Spain, S. Michael and S. Denys for France, S. Gallus for Helvetia, S. Lewis for Hungary, S. Stanislaus for Poland, S. Ni­cholas for Muscovia, &c. This is so well known, that I need not cite Authors for it.

2 The Pagans had Tutelar gods for every City: Macrobius tells us, That all Cities are under the tutelage and protection of some god, Saturn. lib. 3. cap. 9: and a little after he saith, ‘That it was the custom of the Romans when they besieged a City, to use a certain charm (two or three he men­tions [Page 28] in the same Chap.) to call away their Tutelar god; because otherwise they thought it impossible to take the City.’ And to prevent this, the Romans were pro­hibited to name or enquire after their Tute­lar god, Plut. in Quaest. Rom. Quaest. 61.

The Prophet Jeremy saith of Revolting Judah, chap. 2. 28, According to the number of thy Cities are thy gods; after the manner of the Heathen; Paphos had Venus, Athens Minerva, Ephesus Diana, Delph Apollo, &c.

Thus our Romanists have Tutelar Saints for every City; S. Mark for Venice, S. Am­brose for Millain, S. Genovesa for Paris, S. Stephen for Vienna, S. Ʋlderick for Augusta, S. Anatolius for Salina, the three King, for Cologne, &c.

3. The Pagans had gods for every place, the Mountains, Valleys, Woods, &c. as S. Austin de Civit. Dei, lib. 4. cap. 21. Arnob. Advers. Gent. lib. 4, and others write. Ju­gatinus was a god for the [...]ops of Mountains; for Hills, Collatina; for Valleys, Vallonia; for the Woods, Feronia; for the Sea, Nep­tune, &c.

Thus Papists have Saints for every place; S. Barbara for the Hills, and S. Agatha for the Valleys, S. Silvester for the Woods, &c.

4. The Pagans had gods for every Thing, as well as every Place, whether animate or inanimate; Hippona for Horses, Alexan­der ab Alexandro, in Genial. Dier. lib. 3. cap. 22. Tert. Apol. cap. 16. Bubona for Oxen, Rosinus Antiq. Rom. lib. 2. cap. 20. Gyrald. de diis Gent. Syntag. 1. p. 55. Pan for Sheep, Natal. Comes Mythol. lib. 5. cap. 6.

O Pan pascendis gregibus custodia fida. Mellona for Bees, Rosin. Antiq. Rom. lib. 2. cap. 20. Gyrald. Synt. 1. p. 40. Bacchus for Wine, Rosin. Antiq. Rom. lib. 2. cap. 11. Pomana for Apples, Vossius Physiol. Chri­stiana & Theolog. Gent. lib. 5. cap. 47. Gyral. Syntag. 1. p. 42. Tutelina for Corn. S. Aust. de Civit. Dei, lib. 4. cap. 8. Gyrald. Syntag. 1. Pales for Fodder, Alexand. ab Alex. in Ge­nial. Dier. lib. 2. cap. 22. Brissonius de For­mul. lib. 1. p. 58.

Thus our Romanists have Saints for every thing: Jodocus for Corn, Otho Gualtperins apud Wolfium Lection. Memor. Tom. 2. p. 990. Pelagius for Oxen, Eulogius for Horses, Wen­deline for Sheep, Ʋrban for Wine, &c. Conr. Nucerinus apud Wolf. Tom. 1. pag. 954.

And a little after he adds,

CHAP. IV. Particular Offices of Saints.

THE Heathen fancied, that their gods had a peculiar power, and thereupon assign'd them their several Offices, saith Ar­nobius adv. Gent. lib. 3. And S. Austin speaking of them (lib. 4. de Civit. Dei, cap. 22) saith, ‘Varro affirms, That the know­ledg of the gods is necessary, that we may direct our Petitions to them aright, and not ask Water from the god of Wine, or Wine from the goddesses of Water. Certain gods with you (saith Arnobius) have certain Guardianships, Licenses, and Powers; nei­ther do ye ask from any of them that which is not in their power and donation. Ye believe that Liber can give Wine, but not Physick; Ceres fruits, Aesculapius health, Neptune another thing; and another thing Juno, Fortune, Mercury, Vulcan, &c. Adver. Gent. lib. 2.’ They tell us, that in such and such cases, under such and such grievances, we must 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 [Page 32] 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 [Page 33] 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 [Page 34] 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.

And in the Hor. B. Virg. sec. us. Rom. we have this prayer:

‘Almighty, Everlasting God, who didst [Page 35] 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.

CHAP. V. IMAGES.

1. THE Heathen made Images and Sta­tues of their gods, 2 King. 10. 26, 27. The Trojans had the Statue of Pallas (their Goddess) called the Palladium, in which they reposed a great deal of trust; for the Oracles had proclaimed, That they should never be overcome by their Enemies whilst they could keep it amongst them. The Rho­dians dedicated to Apollo that famous Co­lossus of Brass, 800 foot in height, and of a proportionable bigness, which was broken down by the Saracens in the year of our Lord 684. We read also of the Statue of Diana, which Orestes took out of her Tem­ple to appease the Furies for the murther of his Mother Clytemnestra. And of the Statue of Jupiter Olympias, made by Phidias, it was [Page 53] an hundred and fifty Cubits high.

Holinshead in his Description of Britain, p. 22. tells us, ‘That the Statues and Ima­ges of the Pagan gods were of a monstrous greatness; and that each Nation contend­ed which should honour the greater Blocks; and yet all pretended to have the just height of the god or goddess whom they did represent.’

‘Apollo Capitolinus, that stood at Rome, was thirty cubits high at the least; Taren­tinus Jupiter of forty foot; Tuscanus A­pollo, that stood in the Temple of Augu­stus, of fifty foot; another made under Nero, of an hundred and ten foot: But one in France surpassed all, which Zenoduris made unto Mercury at Avernum in ten years space, of 400 foot.’

Eusebius affirms, That Images are taken from Pagans, who were wont to honour af­ter this manner such as they accounted Sa­viours, Hist. Eccles. lib. 7. cap. 17. And Ar­nobius spends the greatest part of his sixth Book Advers. Gent. in confuting this pra­ctice of the Heathen.

The Pagans did not only make Images and Statues of their gods, but they adorned them with variety of Ornaments, Jer. 10. 4. They deck it with silver and with gold. V. 9. Silver spread into plates is brought from [Page 54] Tarshish, and gold from Ʋphaz, the work of the workman, and of the hands of the Foun­der: blew and purple is their clothing, they are all the work of cunning men. With gar­ments of costly stuff and gorgeous colours, they were wont to adorn and set out their I­dols, Isa. 30. 22. Baruch 6. 9, 10, 12. So Arnob. Advers. Gent. lib. 6. Tertul. de Idolat. cap. 3. And Vossius describes their various Habits, De Physiol. Christian. & Theol. Gent. lib. 9. Valerius Maximus reports of Diony­sius the Tyrant, King of Sicily, a notorious contemner and spoiler of Images, That en­tring into a Temple, he took from Juiter Olympus a garment made of beaten gold, of a great weight, wherewith Hiero had adorn­ed him out of the spoils of Carthage; and for this he put upon him a Woollen Mantle, affirming, that the other was too heavy for Summer, and too cold for Winter; but this Mantle is fit for both seasons. And coming into another Temple where the Statues of A­pollo & Aesculapius were together, and that of Aesculapius had a great Beard of massy-gold; he told him, It was not fit that he should have a Beard, and that Apollo his Father should have none; therefore he caused it to be ta­ken away, and melted for his own use. Lib. 1. cap. 1. Arnobius and Tertullian relate the same Stories in the fore-cited places.

Thus our Romanists make Images and Statues of the Virgin Mary, S. Peter, S. Paul, &c. and beautifie them with many rich Or­naments. Durantus informs us, That the an­cient Romans used to crown their Statues, which he proves out of Ammianus Marcel­linus, and Velleius Paterculus. Hence (saith he) to this day the Images of Saints are en­graven and painted cum solari corona. And then he gives us the reason of it. ‘Tursellin mentions several garments richly embroi­dered and adorned with Orient Jewels for the B. Virgin, presented by Princes and Noble-men. Justus Justeius Earl of Ve­rona, gave to the B. Lady of Loreto, a gar­ment of Cloth of Gold, faced with costly skins, being the Prize of the Tilters, gotten at the Games of Florence. The Dutchess of Cleve presented her with a Chain of Gold, notable for weight and workmanship; gol­den Bracelets beset with Carbuncles and Diamonds, and a gold Ring of great worth by reason of an excellent Jewel.’ Histor. Lauret. lib. 5. cap. 13. Polydor Virgil tells us, how the people were inveigled by their Priests to adorn the Images of Saints; and reproves their excess and folly herein; De Inventor. Rerum. lib. 6. cap. 13. And a little before in the same Chapter he affirms, That Images were derived from Pagans.

2. The Heathen consecrated these Sta­tues and Images of their gods with certain Prayers and Ceremonies (before they pay'd any reverence and veneration to them); by vertue whereof they supposed some extra­ordinary Vertues were acquired to them, and resided in them. Dan. 3. 2, Then Ne­buchadnezzar the King sent to gather toge­ther the Princes, the Governors—to come to the dedication of the Image which Nebuchad­nezzar the King had set up. So Arnob. Adv. Gent lib. 1. lib. 6. & lib. 8. Minutius Felix in Octav. Tert. Apol. cap. 12. cum notis Franc. Zephir. de Spectaculis, cap. 13. and de Idolat. cap. 4. S. Aust. De Civit. Dei, lib. 8. cap. 23, 24.

Thus do Papists consecrate the Statues and Images of their Saints with certain Pray­ers and Ceremonies. The manner of this Consecration is thus described;

‘Almighty, Everlasting God, who for­biddest not the Images and Representati­ons of thy Saints, that as often as we be­hold them with corporal eyes, so often we may meditate with the eyes of our memo­ry, to imitate their acts and sanctity, we beseech thee vouchsafe to bless ✚, and sancti ✚ fie this Image (or Graving) adapt­ed to the honour and memory of B. N. thy Apostle (or Martyr, or Confessor, or Bi­shop, or Virgin); and grant, that whoso­ever shall endeavour humbly to honour this thy most glorious Apostle (or Mar­tyr, or Confessor, or Bishop, or Virgin) be­fore this Image; by his prayers and as­sistance he may obtain of thee Grace in this present, and eternal Glory in the life to come; Through our Lord, &c. And in the last place, the Bishop besprinkles the Image with holy water.’ Pontif. Roman. p. 367.

And as the Pagans of old did believe, that by the Consecration of their Images some extraordinary Vertues were derived to them; Even so do our Romanists now, as is most clear from these following pray­ers. The Image of S. John the Baptist is consecrated with these words:

Grant, O Lord, that all beholding with re­verence [Page 58] this Image, and pouring out their prayers before it, may be heard in what­ever they shall ask. Let this Image be the expulsion of Devils, the advocation of An­gels, the protection of Believers, &c. Ponti­ficale Antiquum apud Rivet. Orthod. Cathol. Tom. 1. Tract. 2. Quaest. 34.

And the Image of the blessed Virgin with these words:

O God, sanctifie this Image of the B. Vir­gin, that it may bring the gift of saving-help to thy faithful, that hurtful Thunder and Lightning may be more speedily expell'd; that the Inundation of Waters, or Commotion of Civil Wars, or Devastation of Pagans, may be suppressed at the presence of it, &c. Pontif. Antiq. apud Gerhard. de Lege Dei.

And what wonderful Vertues do they at­tribute to their Agnus Dei's, three of which were sent by Pope Ʋrban the fifth, to the Emperor of Greece with these words:

Ce­remoniale [Page 59] Rom. apud Rivet. Orthod. Cath. Tom. 1. Tract. 2. Quaest. 17. & Hospin. de Orig. Fest. Christ. p. 67.

Thus our Romanists blasphemously attri­bute to their Agnus Dei's what is proper to the Word of God, and the Blood of Christ, viz. That they blot out iniquities, purge away the filth of sin, obtain pardon, con­fer grace, and defend from all evil.

3. The Heathen gave great honour and reverence to the Statues and Images of their gods, which they expressed several ways:

1. By cringing, bowing, and kneeling before them, 2 King. 5. 18, 44. Isa. 15. 17. He maketh a god, and worshippeth it; he ma­keth it a graven Image, and falleth down thereto, &c. Adorant simulachra in terram prostrati, saith Arnobius, speaking of the Gentiles, lib. 6. Adv. Gent.

2. By kissing of them, 1 King. 19. 18. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. Job 31. 27, And my heart hath been secretly enticed, or my mouth hath kissed my hand. Because they could not reach the Sun and Moon, the Heathen used, when they saw them shine bright, and as it were shew them­selves in their glory, to lift up their hands to them, and then put them to their mouths, [Page 60] by this sign adoring them as gods. If the things they worshipped were nigh, they kissed them; If out of reach, they put their hands to their mouths, as acknow­ledging they had their breath and life from them. This was a Rite and Ceremony of Adoration among Idolaters. Minutius Fe­lix reports of Caecilius, who looking upon the Image of Serapis, according to the use of the superstitious Vulgar, he put his hand to his mouth, and kissed it.

3. The Heathen lighted Candles, and burnt Incense before their Images. Baruch 6. 19, 21, They light them Candles, their faces are blacked through the smoak—Their gods are black in the face by the smoak (as our Roman Doctors expound it) which proceeds from the Incense burnt in honour of them. The Images perfumed and discoloured with smoak, grow black. Arnob. Adv. Gent. lib. 6. Macrob. Saturnal.

4. The Heathen pray'd before their Ima­ges. Isa. 44. 17, He falleth down unto it, and saith, Deliver me, for thou art my god. Mi­nutius Felix speaking of the Gentiles, saith, They invocate their gods, pray before Ima­ges, &c.

The very same honour and reverence is given by our Romanists to the Images of their Saints.

[Page 61] 1. They bow and kneel before them, and kiss them. For this we have the determina­tion of their much admired Council of Trent, Ses. 25. We kiss them, uncover the head, and fall down before them.

2. They light Candles, and burn Incense before their Images. Thomas Arundel Arch-Bishop of Canterbury in his Provincial Council held at Oxford 1408, made this Constitution: ‘From henceforth let it be taught commonly, and preached by all, That the Cross, and the Image of the Cru­cifix, and the rest of the Images of the Saints, in memory and honor of them whom they represent; as also their Places and Re­liques ought to be worshipped with Pro­cessions, bendings of the knee, bowings of the body, incensings, kissings, offerings, lighting of Candles, and Pilgrimages, to­gether with all other manners and forms whatsoever, as hath been accustomed to be done in our Predecessors times.’ Linde­wods Constit. Provin. lib. 5. cap. de Haeret. And Durantus gives the reason, and mystical signification of lighting Candles, and burn­ing Incense before the Images of Saints. ‘Sensible lights (saith he) are a symbol of that material light given by God. Burning of Incense signifieth the inspiration of the Holy Ghost, and sincere repletion, De Ri­tibus [Page 62] Eccles. Cathol. lib. 1. cap. 9: n. 11.’

3. They pray before their Images. This is clear from the prayer used in the conse­cration of the Image of Jesus Christ, the Virgin Mary, or any other Saint.

‘Almighty, Everlasting God, we beseech thee vouchsafe to bless ✚, and sancti † fie this Image made to the honour and memo­ry of thine only begotten Son Jesus Christ our Lord, or of the most blessed Virgin Mary, Mother of our Lord Jesu Christ, or of blessed N thy Apostle, or Martyr, or Confessor, or Bishop, or Virgin; and grant, that whoever shall endeavour humbly to honour and worship thine only begotten Son, or the most blessed Virgin, or N. thy most glorious Apostle, or Martyr, or Con­fessor, or Virgin, before this Image, he may obtain of thee grace here, and eternal glory hereafter;’ Through our Lord Jesus Christ, Amen. Rituale Romanum, p. 240.

The like Prayer we have in the Conse­cration of the Image of the Blessed Virgin. Pontif. Roman. p. 367. And before the Ve­ronica they say this Prayer:

‘Hail holy Face impressed in cloath, purge us from every spot of Vice, and join us to the society of the Blessed. Bring us to [Page 63] our Countrey, O blessed Figure, to be­hold the undefiled face of Christ. Be thou to us, we beseech thee, a safe help, a sweet refreshment and consolation, that no ho­stile displeasure may hurt us, but we may enjoy a blessed rest, &c.’ Chemnit. Exam. Concil. Trident. de Imagin.

Nay, there are many prayers to which, if said before an Image, are granted pardons for many thousand years.

‘Whosoever, being in the state of Grace, shall devoutly say these Seven Prayers, with Seven Pater-Nosters and Ave-Maria's, before an Image of Piety, shall merit a pardon for Fifty six thousand years; which was granted by Three Popes, viz. Gregory 14, Nicholas 5, and Sixtus 4 Hor. B. Virg. sec. us. Sar. p. 67.’ And in the Rosary of the B. Virgin, a plenary Indulgence is granted to those of that Arch-Confraternity, who (not being able by reason of sickness, jour­ney, imprisonment, &c. to visit the Altar of the Rosary), shall say the Rosary before some devout Picture, p. 21.

Thus you see, that Papists give the very same honour and adoration to the Statues and Images of their Saints, which the Pa­gans did to those of their gods.

I know it is here objected by our Ad­versaries, That the Heathen worshipped the [Page 64] Statues and Images of their gods absolutely considered, the very Images themselves; but the honor we give them is refer'd to the Pro­totype or thing represented; insomuch that by the Pictures we kiss, or before which we kneel, or put off our Hats, we adore Christ, and reverence the Saints whom these Pi­ctures represent.

But the weakness of this Objection will appear, if we consider these two particu­lars:

1. That the Heathen have often return'd the very Answer. They tell us, They are not so ignorant, but that they know the power and value of the Image before which they fall, which is fashion'd and fram'd by a Workman. We know (say they) that the Image is but metal, or stone; but as it is dedi­cated to represent such a god, or such a ver­tue of god, named Jupiter, Apollo, Mercu­rius, Juno, &c. do not think that our re­verence and adoration doth terminate there; our thoughts direct our Worship to the god, and his Attributes, which we adore in and by such an Image. Arnobius brings in the Heathen uttering these words: We worship the gods by these Images. And a little after, Thou art deceived, and grosly mistaken; for we (the Heathen) do not believe the substance of brass, or silver, or gold, or any other thing [Page 65] of which these Statues are made to be in them­selves gods; but we worship the gods in these. Adv. Gent. lib. 6.

2. Their great Doctors and Schoolmen tell us, That the very Images are to be re­verenced, yea and with the same kind of re­verence and veneration that is given to the Prototype, or person represented. Their An­gelical Doctor lays down this conclusion; That the same reverence is to be given to the Image of Christ, and to Christ himself; and by consequence, since Christ is adored with the adoration of Latria (or divine worship) that his Image is to be adored with the ado­ration of Latria. Pars 3. Quest. 25. Art. 3. And Suarez affirms, That the Image may, and ought to be worshipped with the same Adora­tion with the Exemplar. And this assertion he confirms by the testimony of Cajetan, Pa­ludanus, Capreolus, Ferrariensis, Antonius, Soto, Albertus, Ricardus, Bonaventura, Ma­jor, Almainus, Alex. Ales, Marsilius, Wal­densis, Turrianus, Albertus Pighius, Turre­cremata. And to these he subjoins the Au­thority of the Seventh General Synod, and of the Council of Trent: In Part. 3. Aqui­nat. Quest. 25. Art. 3. Disput. 64. Sect. 4. 'Tis the constant opinion of Divines, That the Image is to be honoured and worshipped with the same honour and worship which is [Page 66] due to that whereof it is an Image, Azorius Instit. Moral. Tom. 1. lib. 9. cap. 6. Thus 'tis evident, there's a perfect agreement be­tween the old Pagans and our Romanists, in the adoration of Images. Ludovicus Vives (a learned Papist) confessed, That there could no other difference be found of Pa­ganish and Popish Worship before Images, but only this, That Nam [...]s and Titles are changed, in S. Aust. de Civit. Dei, lib. 8. cap. 27.

4. The H [...]athen placed the Statues and Images of their gods in their Temples. This is so clear from all their Historians, that I need not cite particular Authors.

Thus do our Romanists place the Images of their Saints in their Churches: Which custom (together with the Adoration of them) Cornelius Agrippa derives from Eth­nicks. Hinc caepimus divorum nostrorum muta simulachra in Templa nostra traducere, &c. Hence we begun to receive the mute Images of our Saints into our Churches, and with great veneration to place them on Gods Altar, which for a man to approach, though the true Image of God, we account piacular; we bow the head to them, kiss them, offer lights, worship them, &c. De Vanitate Sci­entiar. cap. 53. The same is affirmed by Polydor Virg. de Inventor. Rerum. lib. 6. cap. 13.

5. To all these we may add one more, viz. That the Heathen at a certain time co­vered their Images, and omitted to burn Incense before them. Ovid, who gives us a very large and full account of their Customs and Ceremonies, saith Fastor. lib. 2.

Thus do our Romanists in the time of Lent cover their Altars and Images, and omit to burn Incense before them, Durand. Rational. Divin. Officior. lib. 1. cap. 3. num. 34. and lib. 6. cap. 32. numb. 12. And Gavantus tells us what kind of vail or co­vering this must be: 1. It must not have any Image or Picture painted on it. 2. It must rather be of a violet colour than black; but white by no means, except it shall be so ordered. Thesaurus Sacrorum Rituum Pars 4. Tit. 7.

CHAP. VI. FESTIVALS.

THE Heathen appointed Festivals in honour of their gods. As Numa di­vided the Year into Months (saith Macro­bius), so every Month into Days; and these were called either Festi, Profesti, or Inter­cisi. The Dies Festi called also Feriati, and Feriae, a feriendo victimas, Festival or Holy-days, were to be spent in Religious Rites and Ceremonies. The Dies Profesti (so called quasi procul a festis) were spent in the works of their particular Callings and Secular Employments. The Dies intercisi (ab intercidendo, as it were days cut asun­der) were half Holy-days; one part of them being appointed for worldly business, and the other for holy and religious exercises: Now the first and last of these days were de­dicated to their gods; the first wholly, and the last in part. Every god had a Festival appointed for him, called by his Name, which Ovid mentions in his Fastorum. The Saturnalia were Festival-days instituted at Rome in honour of Saturn, in the Month of December. The Bacchanalia were in honour [Page 69] of Bacchus; Carmentalia in honour of Car­menta, Evanders Mother; Robigalia in ho­nour of Robigus, instituted by Numa in the eleventh year of his reign. Rosin. Antiq. Rom. lib. 4. cap. 8.

The Greeks also were very much addict­ed to the observation of these Festival-days; as the Athenians in keeping their Panathe­nea that were appointed in honour of Mi­nerva.

And thus other Nations dedicated Fe­stivals in honour of their gods; to such as were proper to certain places, called Indi­getes; as also to their Domestick Divinities.

Thus do our Romanists institute Festivals in honour of their Saints. This is most evi­dent from all their Missals and Breviaries, where particular Offices are appointed for every day. ‘The Church (saith Durand) doth celebrate the Festivals of Saints for many reasons: 1. That we may observe the Law of Retaliation; for they celebrate a Feast for us, there being joy in Heaven over a repenting sinner. 2. Because in honouring them, we do our own work. 3. That we may have them Intercessors for us. 4. That we may imitate them; for by their Examples we are drawn to walk as they did. 5. For the encrease of our security, and confirmation of our hope. [Page 70] 6. For the honour of the Divine Majesty, which we honoua in honouring them. 7. That by beholding their beauty and purity, man may be confounded for his own sins, and contemn earthly things, even as they did. 8. And principally for the ho­nour of the Saints;’ and he gives two rea­sons why they ought to be honoured, Ratio­nale divin. Offic. lib. 7. cap. 1.

Bellarmine affirms, That the honour of Festival-days belongeth immediately and terminatively to the Saints, even as Invoca­tion it self doth. De Cultu Sanctor. lib. 3. cap. 16.

And as the Pagans had half Holy-days for some of their gods, so have Papists for some of their Saints.

CHAP. VII. ALTARS.

1. THE Heathen erected Altars to their gods. We read of wicked Ahab, 1 King. 16. 32, that he reared up an altar for Baal in the house of Baal which he had built in Samaria. And of Manasseh 2 King. 21. 2, 3, that he did that which was evil in the sight of the Lord after the abominati­ons of the Heathen; for he buil [...] up the high places, and reared up altars for Baal And for all the Host of heaven, v. 5. Plutarch mentions a golden Altar of Jupiter Idaeus made by Midas, Parallela Roman. & Grae­cor. p. 743. And he tells us of another ere­cted to Apollo in his Temple at Delos, made all of Horns, and reckoned among the se­ven Wonders of the World, 802. The Gentiles (saith S. Austin) built Temples, made Altars, instituted Priests, and offered sacrifice to their gods, De Civit. Dei, lib. 22. cap. 10. The Romans erected Altars (by which I understand both Altaria and Arae, betwixt which they made a difference) to every god, as Jupiter, Pistor, [...]esta, Mi­nerva, &c Rosin. Antiq. Roman. passim. [Page 72] Among the Latins Altars were every where erected to their gods and goddesses, Elias Schedius de diis German. p. 219.

Thus do our Romanists erect Altars to their Saints, as the Virgin Mary, S. Peter, S. Paul, &c. Durand mentions some cases wherein the lesser Altars may, and ought to be re consecrated; and the second is this: If the Repository within the Altar be broken, where the Reliques are put, and the Letters Testimonial of its consecration, ought care­fully to be kept, containing the Name of the Bishop by whom it was consecrated, and the Name of the Saint to whose honour it was dedicated, Ration. Divin. Officior lib. 1. cap. 6. numb. 32, 33, 34. Temples and Al­tars (saith Polydor Virgil) are dedicated to the Saints, that we may worship both them and God with due veneration, De Invent. Rer. lib. 6. cap. 1. And Bellarmine affirms, That there is a seven fold honour due to canoni­zed Saints: 1. They are put into the Cata­logue of Saints. 2. They are invocated in the publick Prayers of the Church. 3. Tem­ples and Altars are dedicated to them. De Sanctor Beat. lib. 1. cap. 7.

2. The Heathen consecrated their Altars before they offered sacrifice on them; in which Consecration they used a certain form of words, saith Rosinus Antiq. Rom. lib. 2. [Page 73] cap. 2. And we have three of these dedi­catory forms recorded by Brissonius de Formul. lib. 1. p. 114.

Thus our Romanists consecrate their Al­tars. The form and manner of this Conse­cration is thus prescribed in the Roman Pontifical, p. 286.

‘Before the day of consecration, the Bi­shop prepareth Reliques to be laid within the Altar, which he putteth in a decent and clean vessel, with three grains of Frankincense: He putteth also therein this Testimonial in Parchment:’

‘M. DC. XXVII, Nov. 9. I N. Bishop of C. have consecrated this Altar to the honour of Saint N; and the Reliques of the holy Martyrs N. and N. placed within it; and I have granted to all the faithful of Christ this day (according to the custom of the Church) one year, and on the An­niversary day of this Consecration, forty days of true Indulgence to all that visit this Altar.’

‘There are likewise provided in the Church all things necessary to this Conse­cration, viz. Holy Chrism in a little ves­sel or vial; holy Oyl in the like vessel; a pound of Frankincense, of which the half is to be in grains; a Censer with a long Dish and a Spoon; a vessel with burning [Page 74] coals; a vessel full of water; a vessel with ashes; a vessel with salt; a vessel fill'd with wine; an Aspersory made of Hysop; Napkins to wipe the Table of the Altar; five little Crosses made of Wax-Candles, &c.’

‘In the morning the Bishop comes to the Church in his ordinary habit; and having placed himself either on the right or left hand of the Altar; he puts on his Orna­ments: Then he goes to the Altar, and standing before it, saith this Prayer:’

‘We beseech thee, O Lord, by inspiring prevent, and by assisting further our acti­ons, that all our prayers and works may always begin from thee, and being begun, may be finished by thee; Through Christ our Lord, Amen.’

‘After this, the Litanies are sung or read by the Bishop, in which the Saint is twice named, in whose honour the Altar is de­dicated.’

‘Then he dips the first finger of his right hand in Holy Water, and makes a Cross in the midst of the Altar, saying, Let this Altar be sancti ✚ fied to the honour of God Almighty and the glorious Virgin, and all Saints, and to the name and memory of Saint N. In the Name of the Fa † ther, and of the Son †, and of the Holy † Ghost.’

‘Then he makes four Crosses in the four corners of the Altar, at every Cross repeat­ing the foresaid words; Let this Altar be sancti † fied, &c. And then follows this Prayer:’

‘We humbly beseech thee, O Lord, com­mand that the polished matter of this Stone may be enriched with the plenty of thy sanctification, who in times past didst write the Law in stony Tables; Through Christ, &c. Amen.’

‘After this the Bishop walks about the Altar, sprinkling it with Holy Water, Ashes, and Wine, with an Aspersory made of Hysop: And standing before the Altar, he begins this Antiphona’

‘Sprinkle me with Hysop, and I shall be clean: wash me, and I shall be whiter than snow.’

‘After this, he makes the Mortar or Ce­ment with Holy Water, which he blesseth, saying:’

‘O most high God, who keepest all things whether high or low, and environest every creature; sancti † fie, and bless † these Crea­tures of lime and sand; Through Christ our Lord, Amen.’

‘Then he goes in procession with the Cross and Clergy to the place where the Reliques were laid the night before; and [Page 76] standing at the dore, he saith this Prayer:’

‘O Lord, we beseech thee remove from us our iniquities, that we may merit to enter into the Holy of Holies with pure minds; Through, &c. Amen.’

‘The Bishop being return'd to the Altar with the Reliques, dippeth his finger in the Chrism, and signeth the Repository or Se­pulcher where the Reliques are to be kept, with the sign of the Cross in four corners, and at every Cross saying:’

‘Let this Sepulcher be consecra † ted, and sancti † fied. In the Name of the Fa † ther, and of the Son †, and of the Holy † Ghost.’

‘And then he reverently placeth in it the Vessel, with the Reliques, &c. and per­fumes them with hallowed Incense: This being done, the Bishop taketh the Stone, or Table, which is to cover the Sepulcher, and maketh the sign of the Cross with his finger dipped in Chrism in the midst of it, saying:’

‘Let this Table (or this Stone) be conse­cra † ted, and sancti † fied by this Ʋnction. In the Name of the Fa † ther, &c.’

‘After this, he lays the Table or Stone upon the Sepulcher, and begins this Anti­phona:’

‘I heard under the Altar of God the voice of them that were slain, saying, Why dost [Page 77] thou not judg and avenge our blood? And it was said unto them, Have patience for a little time, till the number of your Bre­thren be compleated.’

‘Then the Masons fix the Table or Stone upon the Sepulcher, with the consecrated Mortar; after which the Bishop maketh a Cross upon it with Chrism, saying:’

‘Let this Altar be sign † ed, and sancti † fied. In the Name of the Fa † ther, and of the Son †, and of the Holy † Ghost.’

‘After this, he incenseth the Altar from the right to the left side, before and above: And then follows this prayer:’

‘We beseech thee, O Lord, that our prayer may come before thee as incense, and all Christian people obtain copious gifts; that whosoever shall devoutly offer sacrifices to be consecrated upon this Altar, or receive such as are consecrated, he may have the helps of this present life, and the remission of all sins, and receive the grace of eternal redemption; Through, &c.’

‘Then the Bishop dips his finger in the holy Oyl, and makes with it five Crosses, viz. one in the midst, and one in every corner of the Altar, saying at every Cross:’

‘Let this Stone be sancti † fied, and con­secra † ted: In the Name of the Fa † ther, &c.’

‘After this, he makes other five Crosses in the same place, repeating the same words. And then follows this Prayer, with which I will conclude:’

‘Almighty, Everlasting God, sanctifie with the vertue of thy Bened † iction, this Altar which we, who are unworthy, consecrate to thy honour, and the memory of thy Saint N; and shew the reward of thy help to all that invoke thee here, and trust in thee; that thou wouldst vouchsafe to accept the gifts laid upon this Altar; and let the virtue of Sacraments, and the effect of Vows, be ob­tain'd; Through Christ our Lord, Amen.’

Many things are here omitted, lest I should be over-tedious. Give me leave to add a few mystical significations given by their great Durand, of the aforesaid Ceremonies; and then I will pass on to the next.

‘The four Crosses made with Holy Wa­ter, represent the fourfold Charity which all should have that approach the Altar, viz. That they love God, themselves, friends, and enemies. And these Crosses are made in the four corners of the Altar, to signifie, 1. That Christ by the Cross hath saved the four parts of the World. 2. That four ways we should bear the Cross of [Page 79] Christ, viz. in the heart by meditation, in the mouth by confession, in the body by mortification, and in the face by continual impression. And the Cross in the midst of the Altar denotes the death of Christ which he suffered in the midst of the earth.’

‘The Bishop's walking seven times about the Altar, signifies, 1. His great care and vigilancy. 2. The seven Meditations which we should have of the seven-fold vertue of Christs Humility. 3. The seven ways of Christ from Heaven to the Virgins Womb, from the Womb to the Man­ger, &c.’

1. The Altar is sprinkled seven times to denote, ‘1. That in Baptism we have seven gifts of the Holy Ghost. 2. That we should remember the seven effusions of Christs blood, viz. In Circumcision, Prayer, when he was whipped, crowned with thorns, had his hands and feet nailed, and his side pier­ced. The Aspersory is made of Hysop, which is an humble herb, to denote the Humility of Christ.’

‘The Sepulcher where the Reliques are laid, is consecrated with four Crosses made of Chrism, to signifie, That we should have in our hearts the Four Vertues described in the Book of Wisdom, viz. Prudence, For­titude, Temperance, and Justice. The Re­liques [Page 80] are laid in the Sepulcher with three grains of Frankincense, to denote, That we should keep in memory the Examples of the Saints, with the Faith of the Trinity, viz.’ The Father, Son, and Holy Ghost.

‘The Altar is incensed in five places, viz. the midst, and the four corners, to signifie, That we should exercise our five Senses, &c.’ Ration. Divin. Offic. lib. 1. cap. 7.

3. The Heathen prayed before their Al­tars: so much is affirmed by Brissonius, who produceth several Testimonies.

Nunc O Bacche tuis humiles advolvimur aris. Propertius lib. 3. Eleg. 15.

Thus our Romanists pray before their Al­tars. This is so clear from their daily pra­ctice, that I need not cite any Authors.

4. The Heathen washed their Altars e­very year. Pausanias informs us, That among the Eleans the Priests or Soothsayers on a certain day yearly, viz. 19 of February, carried ashes from the Prytaneum, and mix­ing them with water taken out of the River Alpheus, washed the Altar of Jupiter Olym­pius. In Eliacis.

Thus do our Romanists wash their Al­tars yearly with wine, water, &c. three days before Easter. Durand. Rational. Divin. Offic. lib. 6. cap. 76. Belethus Explicat. Divin. Officior. cap. 104. And they are washed (saith Durand) with a penitential-Psalm and Pas­sion-Hymn.

CHAP. VIII. VOWS.

THE Heathen made Vows to their gods. The Gauls of Insubria, making War against the Romans, vow'd to consecrate a golden Chain to the god of War, to be made of such spoils as they took from our Soldi­ers, saith Florus, lib. 2. cap. 4. The Romans had their Votivos Ludos, which were perfor­med in honour of one of their gods, upon [Page 82] some special Vow made: For whenever they undertook any desperate War, one of their Magistrates did vow Plays or Temples upon condition they got the Victory. The Vow was put in writing, and fixed to the Statue of the god, with Wax; and this was called Signare vota. Godwin Roman. Hist. lib. 2. sect. 3. cap. 9.

Many forms of these Vows we have re­corded by Brissonius, Form. lib. 1. p. 95. And he gives us an account of certain Rites and Ceremonies observed in making these Vows, p. 107, and 108. The people of Rome be­ing punished with a sore and tedious Fa­mine (the effect of unseasonable Weather) their Magistrates vow'd a yearly Feast to their gods if they would make the earth fruitful. Vossius de Origin. & progressu Idol. lib. 1. cap. 12. This Ovid mentions, Fastor. lib. 5.

Thus do Papists make Vows to their Saints. Bellarmine affirms, ‘That Vows may be made properly unto Saints, as un­to God; but with this distinction: We vow to God in sign of our thankfulness to him as unto the Author of all good things; but [Page 83] to Saints, in sign of our thankfulness to them as our Mediators and Intercessors, by whose means we receive these good things from God.’ De Cultu Sanctor. lib. 3. cap. 9. But Cajetan goes further, and saith, ‘After the same manner is the Vow made to God and the Saints; and, We absolutely vow to Saints, as unto God.’ And he proves it from the profession made by the Brethren of his Order; for when they profess, they say, ‘I vow to God, and the Blessed Virgin, and all Saints, That I will be obedient to such and such a Governour—Whereof two pro­mises; the one is directed to the Gover­nour, and that is materially a Vow; the other, which is formally a Vow, to God and the Saints together. And he gives this reason, Because they are Gods participa­tivè.’ It were easie to give you several forms of their Vows made to Saints, but I'le only mention that of offering one's self to the B. Virgin Mary, to be admitted into her Con­fraternity. Rosar. p. 36.

‘Thrice Sacred Virgin Mary Mother of God! I N. N. though most unworthy to be registred amongst your Servants; yet mov'd (by that Goodness the Angels ad­mire in you) to an ardent desire of ho­nouring you, loving and serving you; do here this day with all possible humility, [Page 84] sincerity and devotion (in the presence of my Guardian-Angel, and the whole Court of Heaven) make choice of you for my singular Lady, Advocate, and Mother, firmly purposing to honour, love, and serve you with all filial duty, diligence, and fidelity; and to procure (as much as it shall lye in my power) that all others may do the same. I therefore most heartily beseech you (O merciful and compassionate Mo­ther) by the precious blood which your dearly beloved Son, my blessed Saviour, shed for me in his bitter Passion, That you will be graciously pleased to receive and admit me into the number of your devout Clients, as one dedicated to your perpe­tual Service.’

‘Be you favourable to me (O Blessed Lady), and obtain for me of your All-powerful Son, that I may so behave my self in all my thoughts, words, and acti­ons, as never more to think, speak, or act any thing displeasing to his Sacred Ma­jesty.’

‘Grant furthermore (O my good and gracious Mother) that I may never forget you, nor forfeit this my now-made Pro­mise (or Vow) of honouring, loving, and serving you all the days of my life; that so I may never be forgotten, forsaken nor aban­doned [Page 85] by you; but be always protected, aided, and assisted by you, especially in the hour of my death.’ Amen.

And as Pagans made Vows to their gods in time of distress; so do Papists to their Saints. Tursellin tells us, ‘That Laurence Medices, when oppressed by the Arms of Zistus the Pope, vow'd to the Virgin of Loretto a silver Statue of great value. Hist. Lauret. lib. 2. cap. 4. And he relates (cap. 24.) a great danger which Pope Clement escaped by the protection of this Blessed Virgin. The City of Rome being taken by the Imperialists, he retir'd into the Ca­stle of Adrians Fort, where he was closely besieged; and not being able to hold out any longer, he implor'd the help of the B. Virgin, by a solemn Vow, which was to good purpose, for soon after he was deli­vered from the rage and fury of his Ene­mies.’

‘The City of Firmo (saith the same Au­thor) presented the Virgin Mary with a Silver Image of thirty three pound weight, with this Inscription:’

‘In performance of a publick Vow, the City of Firmo dedicated this Silver Image to our B. Lady of Loreto, for the recovery of their Commonwealth, lib. 4. cap. 13.’

‘Polixena Pernestaina presented to the [Page 86] B. Virgin, the Image of S. Gerion in Ar­mour, inclosed in a worthy Case. The Ar­mour it self is adorn'd with Silver and Gold, and on the Martyrs head doth stand a Crown of precious stones, &c.’ This was a votive Gift to the B. Lady of Loreto for restoring health unto her Husband, lib. 5. cap. 21.

To these might be added many other In­stances, which I shall pass over for brevity sake.

Their conformity herein with the old Pa­gans, is acknowledged by Polydor Virgil. ‘As often as any part of the body is hurt or diseased; as for example, the head, foot, breast, &c. we presently make vows to God and his Saints, to whom when health is restored, we immediately offer that hand, foot, or breast, that is, the Image of it made of gold, silver, and sometimes of baser metal and matter. Concerning which practice, any one that is but modestly scru­pulous, perhaps will say, that he knows not whether we emulate the Religion of the ancient Pagans, or their Superstition.’ De Invent. Rer. lib. 5. cap. 1.

CHAP. IX. TEMPLES.

1. THE Heathen dedicated Temples to their gods, 1 King. 16. 32. 2 King. 5. 18. They commonly boasted of Seven stately Structures that were called, The Seven Won­ders of the World: The first was the Wall of Babylon, and the pleasant Gardens which Queen Semiramis planted; About this Work Three hundred thousand men were continually employed for many years. The second was the Labyrinth of Egypt, in which Sixteen sumptuous Palaces were built. The third was the Pyramids of Egypt, which were of a prodigious height. The fourth was the Mausolaeum of Caria, which Queen Artemisia built as a Sepulcher for her decea­sed Husband Mausolus. The fifth was the Colossus of Rhodes, which was before men­tion'd. The sixth was the Statue of Jupi­ter Olympus, made by Phidias, an hundred and fifty Cubits high. But the greatest Wonder, and most incomparable Work was the Temple of Ephesus, dedicated to Diana; It was 425 foot long, and 220 broad, and 127 stately Pillars were in it; Every one of [Page 88] them had been the sole enterprise and work of a King. And many other Temples very rich and magnificent, were dedicated to the Heathen gods; the Temple of Athens to Minerva, and another in the same City to Mars, where the Judges did meet to exa­mine Causes of Life and Death. The Tem­ples also dedicated to Neptune, Vulcan, Sa­turn, Aesculapius, Hercules, Vesta, Janus, &c. are noted by Authors to have been stately Structures worthy of the Roman Grandeur: As also the Pantheon, consecrated to all the gods. And the Temples all over the World were very magnificent. I shall not stand to name them. It's sufficient to know, that Princes and Nations did employ their Ri­ches and ingenious Inventions of Archite­cture, only in the building of Temples to their gods.

That our Romanists herein agree with the old Pagans, is most evident, and con­fessed by their great Baronius. In dedica­tione Templorum multa fuisse Gentilibus cum verae pietatis Cultoribus similia ex Sueto­nio intelliges: That in the dedication of Temples many things were alike to the Gen­tiles and Christians, thou mayest learn out of Suetonius. Annal. Tom. 1. ad annum.

To build Temples to their gods was the greatest part of Gentile superstition, in [Page 89] imitation of whom Christians begun to build Temples to their Saints. Cornel. Agrippa de Vanit. Scientiar. cap. 54. Our Roma­nists dedicate Churches to their Saints; as to the Virgin Mary, S. Peter, S. Paul, S. John, S. Denis, S. Martin, S. Nicho­las, &c. And as the Pagans dedica­ted their Pantheon to all their Gods, so do Papists dedicate Churches to all their Saints. Durantus speaking of the Pantheon in Rome, saith: That Temple dedi­cated to Devils, was by Boniface 4. with the consent of the Emperor Phocas consecra­ted to the honour of the B. Virgin, and all Saints. De Ritib. Eccles. Cathol. Lib. 1. cap. 4. Bellarmin not only saith, that Temples are built to God in Honour of the Saints, or that they are called by their Names, though dedicated and consecrated to God: but affirms, That these sacred Places are rightly built and dedicated not only to God, but also to the Saints. De Cultu San­ctor. Lib. 3. cap. 4. I grant, afterwards he makes a distinction inter Templa & Basi­licas, and saith; That they are dedicated to God quâ Templa and to Saints quâ Basi­licae. But 'tis clear from the Fathers, even those cited by him, that these Names are Synonymous: so that this Jesuitical distin­ction is a vain subterfuge, and meer delu­sion; [Page 90] as if diverse Names could change the nature of a thing: as if an Adulteress pro­stituting her self under several Names could purge her self from that foul sin.

2. The Heathen consecrated these Tem­ples with certain Prayers and superstitious Ceremonies.

First, Some Ceremonies were observed before the Temple was built, of which Bris­sonius hath given us an account. De Formul. Lib. 1. p. 113.—Rosinus Antiquit. Roman. Lib. 2. cap. 2. Alexander ab Alexandro in Genial. dier. Lib. 6. cap. 14. But most fully the Learned Dr. Godwin in these words (most of which we find in Tacitus Histor. Lib. 4. cap. 20.)

‘When the Place, where the Temple should be built, had been appointed by the Au­gurs (which appointing or determining of the Place the called Effari Templa, & si­stere Fana) then did the Party, which formerly in time of need, upon condition of help from the Gods, had vow'd a Temple, call together they Aruspices, which should direct him in what form the Temple should be built; which being known, certain Ribbands and Fillets were drawn about the Area or plat of ground, with Flowers and Garlands strewed underneath, as it was probable, to distinguish the limits of this [Page 91] ground now to be hallowed. Then certain Souldiers marched in with boughs in their hands, and after them followed Vestal Nuns leading young Boys and Maids in their hands, who sprinkled the Place with holy Water. After this followed the Praetor, some Pontife going before, who after the Area had been purged by leading round a­bout a Sow, a Ram, and a Bull, sacrificed them, and their entrails being laid upon a turf, the Praetor offered up Prayers unto the gods, that they would bless those holy Places, which good Men intended to de­dicate unto them. This being done, the Praetor touched certain ropes, wherewith a great stone, being the first of the founda­tion was tyed; together with that, other chief Magistrates, Priests, and all sorts of people did help to pluck that stone, let it down into its place, casting in wedges of Gold and Silver, which had never been purified, or tried in the fire. These Ce­remonies being ended the Aruspex pro­nounced with a loud voice, saying; Let not this work be unhallowed, by conver­ting this stone or gold into any other use.’ Histor. Rom. Lib. 1. cap. 20.

Secondly, Other Ceremonies were ob­served after the Temple was built. Fanum a Temple comes from fando; because the [Page 92] Pontife, when he consecrates a Temple, speaketh certain words. Brisson. de Form. Lib. 1. p. 113. And a little after, he sets down the form of words used, and other ceremo­nies observed in the consecration of their Temples. And that they were consecrated only by Pontifes, Durantus produceth seve­ral testimonies out of Livius, Vopiscus, &c. Lib. 1. cap. 24. num. 9.

Thus our Romanists consecrate the Churches dedicated to their Saints; where­in they are not less superstitious than the old 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 [Page 93] 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 [Page 94] 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 [Page 95] 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 [Page 96] 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 from Earth into Limbus. The third, when he ascended from thence into Heaven.’ ‘It also signifies the threefold state of [Page 99] those that shall be saved, viz. Virgins, Continent, and Married persons.’

2. ‘The twelve lighted Candles signifie (according to Rabanus Maurus) the twelve Patriarchs and Apostles; or (according to Ivo) that the shining and burning light of the Apostles is to be commended.’

3. ‘The Bishop's thrice smiting of the door with his Pastoral Staff, shews that the Powers of Heaven, Earth, and Hell, yield unto him; and that Christ hath a threefold right to his Church. Again, by this threefold smiting of the door with his Staff, is understood the preaching of the Gospel. And the opening of the door de­notes, that by the preaching of Pastors, In­fidels are converted to the Faith. The Dea­con's Interrogation, Who is the King of Glory? signifies the peoples ignorance of Christ. And the Bishop knocks thrice, Because that is the most noted and sacred Number; and because without the invo­cation of the Trinity, there is no Sacra­ment in the Church.’

4. ‘The door being opened, the Bishop enters, to note, that nothing is able to re­sist his Office. when rightly executed; ac­cording to that, Lord, who can resist thy power? And he enters the Church with two or three, that in the mouth of two [Page 100] or three Witnesses, every word of Conse­cration may be confirmed; or because few were present when Christ in his Transfigu­ration pray'd for the Church. And when the Bishop is entred, he saith, Peace be to this House, because Christ came into the world to make peace between God and Man.’

5. ‘The Bishop begins at the left corner of the East, and goes to the right corner of the West; and then at the right corner of the East, to the left of the West, writing on the Pavement, sprinkled with ashes, the whole Alphabet in Greek and Latin: 1 By the Alphabet we are to understand the first Principles and Rudiments of the Christian Faith, according to that of the Apostle, Heb. 5. 2. 2. This Alphabet is written in Greek and Latin, and not in Hebrew, be­cause the Jews departed from the Faith. 3. It is written in an oblique (after the man­ner of a Cross), and not a direct line, Be­cause no man can attain to this holy know­ledg, who receives not the Mystery of the Cross. 4. He goes from the left corner of the East, to the right of the West; and then from the right corner of the East, to the left of the West; where we have a two-fold fi­gure: 1. Of the Cross, signified in such a Scheme. 2. The collection both of Jews [Page 101] and Gentiles into one Church. And he be­gins at the left corner of the East, to shew that Christ was born of the Jews; and goes to the right corner of the West, to shew that though Christ was born of the Jews, the Doctrine and belief of his Incarnation and Passion was received by the Gentiles. And his going from the right corner of the East to the left corner of the West, seems to signifie, that when the fulness of the Gentiles is come, all Israel shall be sa­ved.’

6. ‘Twelve Crosses are painted on the Walls for three reasons: 1. To affright Devils. 2. To be Ensigns of Christ's Tri­umphs. 3. To excite Devotion. And these Crosses are anointed with Chrism, and have Candles burning before them, to signifie, that the Twelve Apostles, who re­ceived the first fruits of the Spirit, have revealed the Mystery of the Cross to all Nations. And so much for the mystical signification of these Ceremonies, and the second particular.’

3. The Heathen beautified their Temples with many noble Gifts, and much costly Furniture. The Capitol in Rome, conse­crated to Jupiter Imperator upon Mount Torpeius, was adorned with the Statues and Images of all the gods. Maiolus mentions [Page 102] a Temple in Ʋpsalia, of such splendor and glory, that the Pavement, Walls, and the very Pillars of it were covered with Gold, Dies Canicul. p. 405. And Ruffinus, speak­ing of the Temple of Serapis, saith, that the Walls within were covered with Plates of Gold, apud Maiol. ibid. The Heathen when in any distress or danger, frequently vowed to enrich and adorn the Temples of their gods with magnificent gifts.

Tertullian, speaking of the old Romans, saith, Deum victimis, Templum donis hono­râstis: Ye have honoured God with Sacrifi­ces, and beautified the Temple with gifts. Apol. cap. 26.

Thus do Papists adorn and beautifie their [Page 103] Churches. For this their great Doctors urge many Arguments: Bellar. de Cultu Sanctor. lib. 3. cap. 6. Stapleton Antidota Evangelica in Caput. 12. Johannes Durantus de Ritib. Eccles. lib. 1. cap. 4. And Durandus and Belethus tell us, That this adorning consist­eth in three things, viz. in the decking and trimming of the Church, Quire, and Al­tar.

‘The Church (that is, the body of the Church) is to be adorned with Curtains and Princely Hangings of Silk and Arras, the Quire with Tapistry, or Hangings wrought with Pictures of divers colours, &c. the Altar with rich Coverings, Cru­fixes, Phylacteries &c. Rational. Divin. Of­ficior. lib. 1. cap. 3. numb. 23—Explicat Di­vin. Officior. cap. 115.’

And answerable hereunto is their Pra­ctice, as all Travellers into those parts where the Roman Religion is established, and Hi­storians declare. The Palaces of Princes come far short of many of their Churches in splendor and glory. How richly and magnificently the Church of Loreto is adorn­ed by Popes, Kings, and Emperors, Turselin gives us a large account. ‘Pope Julius 2. beautisi'd this Church with many noble gifts. He enriched the high Altar with sacred Ornature, viz. an excellent Sute of [Page 104] Cloth of Gold, a Silver Cross of Forty pound weight, gilt, and carved with rare art; two Candlesticks a cubit and an half high, of twenty six pound weight, being of the same substance and work: Histor.’ Lauret. lib. 2. cap. 12. Francis Cajetan, a ‘Noble-man of Rome, gave Golden Orna­ments for the Altar; Cardinal Arigonio other Vestments of Silver, and beset with Pearl; and the Cardinal of Ʋrbine most of the Sacred Ornature of his Chappel, which was very rich and costly; lib. 4. cap. 13. lib 5. cap. 1.’

4. The Heathen every year celebrated the Dedication of their Temples, which they called the Feast of Dedication. Hospinian mentions a famous Fountain in Italy called Juturna, from which the Romans fetched water for all their Sacrifices. At this Foun­tain a Temple was built, and dedicated to Juturna; and the Dedication of it was so­lemnly observed on the Ides of January, De Origine Festor. Pagan. lib. 2. cap. 8. p. 51. And on the 17 of February (or then-about) was celebrated the Dedication of the Tem­ple Concordia, which Camillus vowed upon a great dissention in Rome between the Senat & common people, saith the same Author, p. 52

The Emperor Adrian built a Temple to Fortune, and the day of its Consecration [Page 105] was yearly observed by the Romans as a great Festival. And so was the Dedication of the Temple to Jupiter Victor, to the Mother of the Gods, &c. as the Learned Hospinian proves out of their own Authors. On these days they feasted, sported—after their religious Rites were over.

Thus our Romanists celebrate every year the Dedication of their Churches. Solemnitates de­dicationum Our Wakes in many Towns of England, are grounded upon this Popish Custom. Ecclesiarum per singulos annos solemniter sunt celebrandae; The solemnities of the De­dications of Churches, are to be solemnly observed every year, Gratian de Consecrat. Dist. 1. cap. 16. We have a particular Of­fice appointed for this day in the Roman Missal, p. 48. and in the Missal of Sarisbury, p. 173. the several parts of which Office are explicated by Durandus, Rational. Divin. Officior. lib. 7. cap. 48.

And as the Heathen did, so Papists do, af­ter the Service is over, spend the rest of the day in feasting, drinking, and sporting. Gregory the first, in an Epistle to Mellitus, permitted the English on the day of the Dedication of their Churches, to celebrate the solemnity with Feasting—as the Pagans did. Beda Eccles. Histor. lib. 1. cap. 30. And this Custom of Feasting on these days, is de­rived [Page 106] from the Heathen, and condemned by B. Rhenanus Annot. ad Lib. Tertulliani de Corona Militis.

Their Ceremonies and Exorbitances (wherein they seem to exceed the old Pa­gans) are thus described by Naogeorgius apud Hospinian. de Orig. Festor. Christian. p. 114.

CHAP. X. GIFTS.

1. THE Heathen offered Gifts unto their gods. This hath been sufficiently cleared in several Instances; yet a few more I will add in this place. Adrian the Emperor offer'd unto Juno a Peacock, her beloved Bird, of pure Gold, with wings round about; at the Extremities he caused all manner of sparkling and precious Stones to be put, that they might serve in lieu of eyes, and represent the perfect form of a Peacock, Marius d' Assigni, p. 21. The Gauls of Insubria promised to offer the Ar­mours of the Romans to Vulcan; but (saith Florus) it fell out otherwise: for Verduma­rus their King was slain, and Marcellus hung the third Opima, that is, magnificent and pompous spoils, which since the reign of Romulus had been offered to Jupiter, Feretrius. Histor. Roman. lib. 2. cap. 4. In a word the old Romans upon every emi­nent deliverance offer'd very splendid Gifts to that god who was the supposed Author of it.

And thus do Papist [...] offer Gifts unto [Page 108] their Saints. This is clear from the Offices appointed for them.

Sanctifie, we beseech thee, O Lord, these Gifts which we offer in veneration of S. Ni­cholas thy Bishop—Missale sec. us. Sar. in ejus Festo. Respect, we beseech thee, O Lord, the gifts of thy people offer'd in honour of S. David thy Confessor—Idem in ejus Festo.

O Lord, we beseech thee, accept the Gift offer'd in honour of thy Virgin. S. Praxe­des—Idem in ejus Festo.

The like Prayer we have in the Feast of S. Patrick, S. Benedict, and many others in the foresaid Missal.

Tursellin spends a considerable part of his Book, entit'led the History of the Lady of Loreto, in recounting the Gifts present­ed by Popes, Princes, Noble-men, &c. to that one Saint. ‘The Citizens of Recanati, upon their deliverance from a grievous Plague, which they imputed to that Vir­gins Intercessions, gave unto her a golden Coronet beset with precious Jewels, l. 2. c. 8.’

‘George Monachus of Padua gave a Silver Image of our Blessed Lady, of five pound weight. Cardinal Tranensis another of the same substance and form, but of double weight, lib. 2. cap. 9.’

‘Albertus Marquess of Aquaviva, sent his own Image of Silver of ten pound weight. Albertus Duke of Bavaria, a great Cross of [Page 109] Emeralds, garnished with Gold and Car­buncles, and set as it were in a Mountain of Chrystal. Lib. 5. cap. 1.’

2. The Gifts, which the Heathen offer'd to their Gods, had the cause of their Obla­tion for the most part ingraven upon them, or expressed in Tables hung up in the Tem­ple of that God, to whom they were pre­sented. Take two or three of these Inseri­ptions, as I find them recorded by Brissonius de Formulis, Lib. 1. p. 1 [...]7.

Minervae memori Caelia Juliana indulgen­tia medicinarum ejus infirmitate gravi libe­rata, D. P. Again,

Soli sacrum pro salute Cl. Juliani Pr. Ʋr. Praef. Annoneti. Julius Balbillus S. Sol. ded. XIII. Kal. Febr.

And when the Gift was votive, that was also put into the Inscription, saith the same Author.

Q. Servilius vulnere servatus Herculi Deo invicto signum aereum ex voto posuit pro Mar­tem Argenteum in magna ara. Again,

Silvano sancto C. Aucturnius Medicus Lud. Gallic. porticum & Exedram & Signum ae­neum voto suscepto libens merito dedit. Kal. Maii. L. Martio & sex. Coss.

Thus do Papists many times engrave upon their Gifts to Saints, the cause of their Ob­lation. To clear this take a few Instances out of Tursellin.

Mary of Aragon Marquess of Guasto gave unto the Lady of Loreto the silver Image of a young Man, wherein the cause is written in manner following.

Lib. 3. cap 8.

‘Stephen Bathorius Prince of Transilvania (whom they call the Vayvode) sent to the B. Virgin of Loreto for a Gift, a silver Image of our B. Lady, almost a Cubit and an half, of excellent Workmanship, and curiously in lay'd with gold. At whose feet the Vay­vode himself being all in armour is expres­sed in a silver Image, as if he were praying; which the Inscription of the base declareth to be a Votive Gift.’

The magnificent Lord Stephen, Earl of Bathor, Vayvode of Transilvania, Earl of Siculum, and Judg of the Court of the most excellent Prince Matthias, by the Grace of God King of Hungary, Bohemia, &c.

Dedicated this silver Image, in honour of God, and his most Blessed Mother; [Page 111] For that by the Intercession of the said glorious Virgin, he was delivered from a certain great danger in the Year

M. CCCC. LXXXIX.

Lib. 2. cap. 6.

I will add but one more. ‘Henry the third King of France sent a Princely Gift to the Virgin of Loreto, viz. a worthy Cup, to obtain Issue-male by her Intercession; a Gift for substance and work most excellent. For the Cup it self is of hollowed Gem, at this day call'd the Azure-stone. 'Tis also very big, and intermingled with golden Veins, the Co­ver whereof is of turned Chrystal set in gold, and adorn'd with many excellent Jewels. In the Top of the Cover an Angel of Gold doth hold in his hand a Lilly of Dia­monds, the Arms of the Kingdom of France; which Lilly doth consist of three Diamonds joyned together in the gold with admirable art. The foot of the Cup, being Emerald, is bound about, and sup­ported with gold, and beautified with pre­cious Stones, and rich Orient Pearls. In the bottom of the foot, the Giver, and and the Cause of his Gift, is engraven in manner following.’

Henry III. King of France, and Polonia, the Year of our Salvation.

M. D. L XXXIV.

Lib. 5. cap. 4.

I will conclude this with the words of Po­lydor Virgil: ‘The Priests and others (saith he) who reaped the Profit, excited the People to offer liberally, whose Gifts they hung in publick places, and added Titles to them, that so the Names of the Persons might be better known both to the Saints, and to Men. Thus a great part of the people were induced sometimes to make long journeys, that they might visit such an I­mage, and leave their Gifts there: and in so doing they thought enough was done, though all other duties both of piety and charity were omitted. De Inventor. Rerum. Lib. 6. cap. 13.’

3. The Heathen offered these Gifts upon the Altars erected to their Gods.

More Testimonies are produced by Bris­sonius de Formul. lib. 1. p. 30.

Thus do our Romanists offer these Gifts to Saints upon their Altars. One Instance will be sufficient to clear both this, and that Papists have a greater love and respect for their Saints, than for Christ himself.

The Church of Canterbury (saith Mr. Foulis) before the dissolution of Abbies, had three several Altars; one dedicated to Christ, another to the Virgin Mary, and another to Thomas Becket. The yearly Of­ferings at these will shew the peoples af­fection; take an Instance or two out of the old Leger-Book of that Church.

The next Year.

Thus Papists offer Gifts to Saints, and upon their Altars, even as Pagans did to their gods.

CHAP. XI. SACRIFICES.

THE Heathen offered Sacrifices in ho­nour of their gods. This is most evi­dent from all Histories both Sacred and Prophane. Here a choice was made of Ani­mals according to the disposition of the gods to whom the Sacrifice was to be of­fer'd. For Mars loved no creatures but only such as were furious and warlike; as the Bull, which might not be sacrificed to Jupiter. Neptune affected the Horse and the Bull: the He-goat was dedicated to Bac­chus, because it is a creature that spoils the Vineyards. Cows were kill'd in honour of Ceres and Juno. She-goats were offer'd to Diana. Young Kids to Faunus, &c. Rosin. Antiq. Rom. lib. 3. cap. 33. Arnobius deri­ding these Sacrifices, saith, ‘What is the cause, that this god is honoured with Bulls, and that with Kids or Sheep? this with suck­ing-Pigs, and that with unclipped Lambs? this with virgin-Heifers, and that with horned-Goats? this with barren Cows, and that with great Sows? this with Male, and that with Female Animals? this with white, [Page 115] and that with black?’ Adv. Gent. lib. 7. And a little after he adds, Omnium Animalium facta est inter Deos divisio; There's a division of all Animals amongst the gods. And not only these, but several Plants and Fruits of the Earth were sacrificed to their gods, as the Learned Vossius informs us out of their own Authors: De Physiol. Christ. & Theol. Gent. lib. 9. and Natal Com. Mythol. lib. 1. cap. 17.

Nay, in some places they sacrificed Men and Women to their Idols. Bacchus had an Altar in Arcadia, upon which a great many young Damsels were beaten to death with bundles of Rods. This was also practised by the Lacedemonians, who scourged their Children in honour of Mercury. The Ger­mans and the Cimbri also sacrificed men after they had cruelly tormented them. Gal­truchius Caesar in his Commentaries speaks of the ancient Gauls, who did trim up a great Statue made of branches of Ozier, and then filled it with men alive, to burn them together to their Idols. Alexander ab Alexandro makes mention of Aristome­nes, who in a Sacrifice caused three hun­dred men to be slain in honour of his god.

Many of them did offer their own Chil­dren, which was an ordinary practice a­mongst [Page 116] the Egyptians and the people of Pa­lestina. The Holy Scripture doth reproach it to the Israelites, who were so vile as to imitate these abominable Inhumanities in causing their Children to pass between two fires so often, till they were miserably scorched. They also shut them up in a hol­low Idol of Brass called Molech, which was red hot; and whilst these innocent Victims were consuming in this manner, they sound­ed Trumpets, and beat Drums and other Instruments, that the people might not hear the complaints and outcries of these poor Creatures; therefore this place was called Tophet, that is, a Drum.

Thus do Papists offer Sacrifices in honour of their Saints. ‘When a person is cano­niz'd, there's a seven-fold honour (saith Bellarmine) due unto him. 1. He is put into the Catalogue of Saints, that is, 'tis decreed and commanded, that he be pub­lickly esteemed and called a Saint by all men. 2. He is invocated in the publick prayers of the Church. 3. Temples and Altars are built in honour of him. 4. Sa­crifices, as well of the Eucharist, as of Prayers and Praises, are publickly offered in honour of him. 5. Holy-days are ob­served in memory of him. 6. They make Statues and Images of him, which are [Page 117] painted with a certain light, in sign of that glory he's believ'd to have in Heaven. 7. His Reliques are kept in a precious Box, and publickly reverenced. De Sanctor. Bea­titud. lib. 1. cap. 7.’

This will further appear, if we cast our eye upon the particular Offices appointed for them. In the Feast of St. Andrew we have this Prayer.

We beseech thee, O Lord, that the holy Prayer of blessed Andrew may render our sa­crifice pleasing to thee: that as 'tis 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 [Page 118] 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. PƲRGATORY.

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, 'tis 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, [Page 119] 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 just [...]y & vertuously, when they die, pass to the Re­gions of blessed souls, where they are far re­moved from the wicked, and enjoy all man­ner [Page 120] 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 'tis 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 [Page 121] (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.

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 [Page 123] the Doctrine of Purgatory, as 'tis 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 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 [Page 124] 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 [Page 125] after death with Purgatory-punish­ments.’ Eugenii 4. Bulla Ʋnionis.

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 [Page 126] 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.

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 [...]stum. Roman. Histor. lib. 2. Sect. 2. cap. 21.

Thus do Papists teach, That the prayers of the living profit the dead. ‘A certain [Page 127] 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 [Page 129] 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 [...]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.

And a little after he informs us, who was the Author of this Ceremony.

And Homer writes to the same purpose, Odys. 11.

Thus do our Romanists offer Gifts for the dead. Some Monks have taught (saith [Page 131] 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 Boo [...]s (saith Arnobius) with the blood of certain Animals, offer'd unto certain Deities, to purge the so [...]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.

And the like we have lib. 10.

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 [Page 134] for the dead. The dead (saith Plato, ci­ting Mus [...]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 [Page 135] 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 faithful deceased, that they be done piously and devoutly, &c. And they ana­thematize every one that shall say, The sa­crifice of the Mass is a naked commemora­tion of that Sacrifice on the Cross and not propitiatory; or that it only profiteth him that receives it, and ought not to be offer'd for the living and the dead, for sins, pun­ishments, satisfactions and other necessities, Ses. 22. Can. 3.’

For the further clearing of this, I might set down several prayers in their Missals; take one or two.

We beseech thee, O Lord mercifully to look upon the sacrifices which we offer unto thee for the souls of thy servants; that upon whom thou hast conferr'd the merit of Chri­stian faith, to them thou wouldst also give the reward, Missale parvum Offic. pro defunct.

O Lord, let the oblation of this present sacrifice satisfie thee for the soul of thy ser­vant; and let him find the pardon of his sins which he hath sought; and what he could not fulfil with the office of his mouth, he may through thy grace reap the fruit of desired penance; Through our Lord, &c. Missal. sec. us. Sar. p. 43.

4. The Heathen had a certain time espe­cially assign'd them every year, when they were to offer their Purgatory-sacrifices. S. Aust. de Civit. Dei, lib. 7. cap. 7. Plutarch tells us, That the Romans made their offer­ings and sacrifices for the dead in the Month of February, Roman. Question. Quest. 34. Hence he calls this Month [...], i. e. Ex­piatorie and purgative. In vita Romuli.

When the Romans (saith Ovid) in the heat of their Wars, had for some time omit­ted these yearly Feasts and Sacrifices for the dead, their Ghosts were frequently seen, and lamentable howlings heard thorow the City, in the night-time: Take the whole relation in his own words, Fastor. lib. 2.

And a little after he adds,

And in another place he tells us, That this Month of February (anciently the last Month in the year) was consecrated to the Infernal Gods; because a considerable part of it, viz. eleven days, was spent in offer­ing Sacrifices to them for the weal of the Dead.

Thus our Romanists have a certain day every year appointed, on which they are to pray, and offer Sacrifices for all Souls, viz. the second of November, There's a par­ticular Office appointed for this day in their [Page 138] Missals, on which there must be two Masses in Cathedral and Collegiate Churches.

That herein they conform to the Heathen, nay, that they derive this custom from them, is ingenuously confessed by their Po­lydor Virgil; who after he hath discoursed of the yearly Sacrifices, which the Pagans offer'd for the Dead, saith: Ʋnde omninò factum videtur, ut Odiloni in mentem vene­rit hujus religionis celebrandi anniversarias exequias defunctorum: now Odilo was the first Author of these Anniversary Commemo­rations. De Inventor. Rerum. Lib. 6. cap. 9.

5. Besides the foresaid time the Heathen ob­serv'd certain days every year for particular persons. On these Anniversary days (saith Natalis Comes) they killed black Sheep, and, having taken the blood of them into a Vessel, with prayers poured it into an hole digged in the earth, and called upon the souls to drink; as Euripides in Hecuba hath ex­pressed it.

And much like to this is that of Virgil. Aeneid. Lib. 5.

Thus do Papists observe certain days e­very year for particular persons; ‘These Anniversary days are kept (saith Durand) for three Reasons. 1. That the Dead may pass from the years of calamity to the years of eternity, i. e. eternal life. 2. Because as we observe an Anniversary day to the honour of Saints, and our profit; so we observe yearly the day of their Death, to their pro­fit and our devotion. 3. Anniversary days are kept for the Dead, because we know not how 'tis with them in the other world; and 'tis better that our charity to them su­perabound, than be defective. Rational. divin. Offic. lib. 6. cap. 35.’

‘And if this Anniversary day for the Dead fall upon a Sunday, or any great Fe­stival, it must not be put off till the next day, as the Festivities of Saints are, but be [Page 140] observed the day before; that the pains, which the deceased suffer in Purgatory, may be sooner mitigated. Durand. ibid.’

The Church of Rome hath appointed a particular Office for these Anniversaries, in which we have several Prayers; take one of them.

Grant, we beseech thee, O Lord, that the souls of thy Servants (when 'tis kept for more than one) the Anniversary day of whose decease we commemorate, being pur­ged by these Sacrifices, may obtain indul­gence, and eternal rest. Through our Lord, &c. Missale parvum in Anniversario de­functor.

CHAP. XIV. Consecration of Bells.

THe Heathen had Trumpets for religious Uses. Rosinus Antiq. Rom. Lib. 2. cap. 4. 1. These they purged and hallowed at the Feast of Minerva, called Quinquatria; and at the Feast of Vulcan; and for this reason they were called Tubillustria; Of which O­vid writes thus.

Again,

Hospinian de Origine Festor. Pagan. p. 73. & 95. And Rosinus out of Varro informs us where these Trumpets for holy uses were consecrated. Antiq. Rom. Lib. 4. cap. 7.

2. They taught that these consecrated Trumpets were sovereign Antidotes against Magical Conjurations, Apparitions, Thun­der, Tempests, &c. So much is affirm'd by Ovid. Fast. Lib. 5.

And the words of Arnobius import some extraordinary virtue (according to the judgment of the Heathen) in these mystical Instruments: Etiamne aeris tinnitibus, & quassationibus cymbalorum? Etiamne tym­panis? quid efficiunt crepitus scabillorum—? Adv. Gentes, Lib. 7.

Thus do Papists consecrate Bells appoin­ted for religious uses, and attribute the same vertues to them. Take the form of this Consecration as 'tis prescribed in their Pon­tisical.

‘The Bell ought to be blessed in this manner before it be hung in the Bell-frey. First, it must be so hung, or placed, that it may be conveniently touched, and han­dled within and without: then near unto the Bell must be prepared a Seat for the Bi­shop, a Vessel of Water, an Aspersory, a Vessel with Salt, clean Linnen Cloaths to wipe the Bell, when there shall be occasion, a Vessel of Oyl, holy Chrysm, Frankin­cense, Myrrhe, a Censer with Fire, &c.’

‘These things being prepared, the Bishop in the Vestry, or some other convenient place puts on his Robes, and coming unto the Bell, placeth himself in the Seat, and saith with the Ministers these following Psalms, viz. 50. 53. 56. 66. 69. 85. 129. After this the Bishop riseth up, and stand­ing [Page 143] without his Mitre, blesseth the Salt and Water, and mixeth them. Then he begins to wash the Bell with Holy Water, the Ministers assisting him, within and without; and afterwards they wipe it with a clean Linnen Cloth. Then they say or sing these Psalms, viz. 145. 146. 147. 148. 149. 150. These being ended, the Bishop riseth up, and having dipped the fore-finger of his right Hand in the holy Oyl, he makes the sign of the Cross on the outside of the Bell;’ which being done he saith this Prayer.

O God, who didst command Silver-Trum­pets to be made by blessed Moses thy Servant, which whilst the Levites should sound in the time of Sacrifice, the people being excited by the sound of sweetness, might prepare them­selves to worship thee, &c. Grant, we beseech thee, that this Vessel prepar'd for thy holy Church, may be sancti † fied by the Holy Ghost, that the faithful may be invited to the reward by the sound of it. And when the melody of it shall sound in the ears of the people, the de­votion of faith may increase in them; all the Conspiracies of the Enemy, the noise of hail, the danger of tempests, and violence of storms may be driven away; the blasts of winds may be wholsom and moderate; hurt­ful [Page 144] thunder may be temper'd: that the powers of the Air may fall down by the right hand of thy strength; that they hearing this Bell may tremble, and flie before the Ensign of the Holy Cross of the Son: to whom every knee bow­eth, of things in Heaven, of things on Earth, and of things under the Earth, and every tongue confesseth, that our Lord Jesus Christ, having conquered death, by the Cross reigneth in the glory of God the Father, with the same Father, and the Holy Ghost throughout all Ages. Amen.

Then the Bishop stands up, and makes seven Crosses on the outside of the Bell with holy Oyl, and within the Bell four Crosses with Chrysm at an equal distance: and at e­very one he saith;

O Lord, Let this Bell be sanctisi † ed, and conse † crated: in the Name of the Fa † ther, and of the Son †, and of the Holy ✚ Ghost; in the honour of S. N.

After this the Bishop puts off his Mitre, and saith this Prayer.

Omnipotent, Everlasting God, who before the Ark of the Covenant didst cause the Walls wherewith the Enemy was inviron'd to fall down by the sound of the Trumpets; pour upon this Bell thy heavenly bene † diction: that at the sound of it the siery Darts of the Enemy, the percussion of thunder-bolts, the violence [Page 145] of hail-stones, the hurt of storms, may flye away, &c.

Then the Bishop sits, and puts Frankin­cense and Myrrh into the Censer, and that into the Bell, that it may receive the smoak and perfume thereof. And then (to pass by the rest, he adds this Prayer:

‘O Christ, Omnipotent Ruler, who sleep­ing in the Ship according to the assumption of the flesh, whilst a storm troubled the Sea; but awaking, upon thy command did presently cease; do thou graciously supply the necessities of thy people; pour upon this Bell the dew of thy holy Spirit, that the Enemy of the Faithful may flie before the sound of it, that Christian people may be invited to faith; that the Hostile Army may be affrighted; that thy people assembled, may be comforted by it in the Lord; and that the Holy Spirit, as delighted with Da­vids Harp, may descend from above; and as Samuel killing a sucking Lamb for an Holocaust of the King of an Eternal Em­pire, the noise drove away all danger of the Air; so whilst the sound of this Bell passeth through the Clouds, an Angelical hand may conserve the Assembly of thy Church; and that an eternal protection may save the fruits, minds, and bodies of [Page 146] Believers;’ Through Christ, &c. Pontifi­cale Roman. de Benedict. Campan. p. 371.

And further, God-fathers and God-mo­thers are appointed, who give a Name to the Bell, and cover it with white garments; as the custom was in the primitive times, when young Children or adult persons were baptized, Manuale sec. us. Sar. p. 162.

I remember Bellarmine falls heavy upon us, and plainly tells us, we lye in saying, That they baptize their Bells, De Rom. Pon­tif. lib. 4. cap. 12. But why is he so hot? Doth not their Durantus say, That Bells are baptized; and that the baptizing of them is ancient? De Rit. Eccles. lib. 1. cap. 2. n. 6. And in an old Pontifical (saith the learned Rivet) we have these words: Let this com­mixtion of Salt and Water become a wholsom Sacrament; in the Name of the Father, and of the Son, and of the Holy Ghost. Sum. Controv. Tract. 2. Quest. 17. And Gerhard affirms the same, De Baptis. cap. 7. sect. 1. But these words, salutare sacramentum, are not to be found in their Pontifical, put forth by Clement 8.

And since they have called it both Bap­tism, and a S [...]crament, why may not we be allow'd to give [...]f the same Name? Be­sides, what is here wanting, that's used in baptizing men? The whole external form [Page 147] is observed, God-fathers and God-mothers are appointed, a Name is given to it, the Bell is washed with water, with invocation of the Father, Son, and Holy Ghost; 'tis anointed with Chrism, &c.

I cannot dismiss this head, till I have gi­ven you an account of the manifold Myste­ries, which their great Durand hath obser­ved in these Bells, and the Ceremonies us'd in the consecration of them.

‘They are made of brass, and so more shril than Trumpets under the Law; be­cause then God was known in Judea only, but now thorow the world. They are al­so more durable, to signifie that the preach­ing of the New Testament shall continue longer than the Trumpets and Sacrifices of the old Law, even to the end of the world.’

‘Again, these Bells denote Preachers, which, like to Bells, ought to call men to the Faith. The Bell it self denotes the mouth of the Preacher, according to that of the Apostle, I am become as sounding-brass, &c. The hardness of the metal de­notes fortitude in the mind of the Preacher; hence saith God, I have given thee a fore­head more hard than their foreheads.’

‘The Clapper, which, striking on both sides of the Bell, makes the sound; denotes the [Page 148] Doctors tongue, which is adorned with knowledg, and publisheth both the Testa­ments. A Prelate therefore without abili­ties to preach, is like a bell without a clap­per. And the striking of the clapper on both sides the bell, signifies that a Preacher ought first to smite Vice in himself by cor­rection, and afterwards proceed to reprove it in others.’

‘The band wherewith the clapper is ti'd to the bell, denotes the moderation where­with the tongue is temper'd. The Wood in which the bell hangeth, signifies the wood of the Cross of Christ. The Iron ligatures which tye and fasten the bell to the wood, denote Charity, by which the Preacher being inseparably conjoin'd to the Cross, glorieth, saying, Far be it from me to glory, except in the Cross of our Lord. The wheel by which the bell is toll'd, signifies the right mind of the Prea­cher, which being wholly addicted to the Divine Laws, he presseth them upon the people by continual preaching.’

‘The rope wherewith the bell is tolled, denotes the humility or life of the Prea­cher. Again, the rope is ty'd to the wood in which the bell hangeth, to signifie that the Scripture descendeth from the wood of the holy Cross; and as the Rope is made [Page 149] of three cords, so the Scripture consisteth of a Trinity, viz. History, Allegory, and Morality. And the rope descending from the wood in the Priests hand, is the Scrip­ture descending from the mystery of the Cross in the mouth of the Preacher; and it comes to his hand, because the Scripture should produce good works. The rising and falling of the Rope in tolling or ring­ing the bell, denotes that the holy Scrip­ture sometimes speaks of high, and some­times of low matters; or, that the Minister sometimes preacheth mysteriously, and some­times plainly, according to the capacity of the people. Again, the Priest pulls the Rope downward, when he descends from contemplation to action; and upward, when the Scripture is exalted in contempla­tion. Lastly, He pulls it downward when the Scripture is expounded literally; up­ward, when it is expounded spiritually. Ration. divin. Offic. lib. 1. cap. 4.’

CHAP. XV. The single Life of Priests.

POPE Syricius, speaking of the marri­age of Priests, saith, Let this reproach be taken away which Gentilism doth accuse, Epist. 4; whence it is clear (for we must not question the Popes unerring faculty), That Marriage was prohibited Pagan Priests. Clemens Alexandrinus tells us, ‘That the ancient Hereticks took occasion to con­demn Marriage from the Precepts and Pra­ctices of Pagan Philosophers, Strom. lib. 3.’ The Athenian Hierophanta's (saith S. Hie­rome) to this day, by supping the broth of Hemlock, make themselves chast (being for­bidden Marriage) before they were admit­ted into Sacred Orders, or advanced to Pre­latical Dignity. And discoursing of the Lives of the ancient Priests of Egypt out of Chaeremon the Stoick, he faith, ‘That they never mingled themselves with women, ne­ver would see their Relations and Neigh­bours, no, not their Children, from the time that they were consecrated; and they abstain'd from flesh and wine, to suppress all lustful thoughts and desires, Adver. [Page 151] Jovinian. lib. 1 in fine, & lib. 2.’

And the Priests of Cybele (saith Alexan­der ab Alexandro) did castrate themselves that they might be chast. And he further adds in the same place, ‘Those who per­formed their greatest solemnities (or their chief Priests) that they might continue in chast Religion, and escape the contagion of Women, did emasculate themselves with certain Herbs, and lost their manliness. And this (saith he) was commanded by their Pontisical Law, which runs thus: Ad divos adeunto casti pietatem adhibento, opes amo­vento; qui secus faxit, Deus ipse vindex erit.’ And Euripides testifieth, That in Crete those whom they called the Prophets of Ju­piter, do not only abstain from flesh, but also from all savoury meat. And the like did the Indian Magi, who were advanced to the Priesthood of the Sun, Alexander ab A­lexandro in Genial. Dier. lib. 4. cap. 17. And among the Assyrians, the Priests of Diana Ecbatana liv'd in perpetual Virginity, Idem lib. 5. cap. 12. To add more Testimonies is unnecessary, since this is generally confessed by our Romanists, and urged by Medina as an unanswerable Argument against the Mar­riage of Priests, Chamier. de Caelibat. Sacer­dot. lib. 17. cap. 7.

2. Pagan Priests defiled themselves with [Page 152] strange Women. Arnobius describing the single life of Priests amongst the Gentiles, saith, ‘Where are Whoredoms more com­mitted by Priests than in the Temples, even by the Altars? Where are Bawdries more practised, and Adulteries more meditated? Lastly, Burning lust is more frequently dis­charged in Chancels, than Brothel-houses, Adver. Gent. lib. 8.’

Thus do our Romanists forbid their Priests to marry. The Council of Trent de­nounceth an Anathema against all those who shall say, ‘That Clerks in Holy Orders may contract Matrimony; and that such a Con­tract is valid, notwithstanding the Laws and Constitutions of the Church, Ses. 24. Can. 9.’

Costerus undertakes to prove, That Mar­riage is repugnant to the Evangelical Priest­hood in the very nature of it, De Coelib. Sa­cerdot. Others, as Major in Sentent. Clich­tovaeus de Continent. Sacerdot. &c. plead for a Divine Law. But their great Bellarmine is forced to confess, that this prohibition is not grounded upon any Divine Law, De Cler. lib. 1. cap. 18. So Aquinas 22, Quest. 88, Art. 11; and this is the most received Opi­nion among them. And yet with them 'tis a greater Crime for a Priest to have one Wife, than many Whores, which is expresly prohi­bited [Page 153] by the Law of God. 'Tis lawful with them for Priests to keep Concubines, paying so much yearly to the Official, and the price is set down in their Taxa Camerae Apostolicae; but for a lawful Wife no dispensation will be granted: Nay, 'twas one of the German Grievances, That such Priests as were dis­pos'd to live chastly, and abhorr'd this sin of uncleanness, were compelled to take dispensa­tions to keep Concubines. They are not asha­med to confess, That no Priest is to be de­pos'd for the cause of Fornication, if he confine himself to one Woman. Decret. Dist. 34. c. 4. And Can. 7, we have these com­fortable words: Though there be many things which the Authority of Canonical Sublimity may command in these cases; yet because of the defection of our times, in which not only the merits, but also the bodies of men have failed, this severity must be remitted. And they generally affirm, That a Priest sinneth more grievously in contracting Matrimony, than in committing Fornication.

2. Our Roman Priests defile themselves with strange Women. This is most clear from the Testimony of their own Authors. Mantuan speaking of the filthiness of the Romish Clergy, saith:

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.

Again:

The filthiness of the Romish Clergy is so notorious, that I forbear to add other Testi­monies [Page 155] out of Alvarus Pelagius de Planctu Ecclesiae, Nicolaus Clemangis de Corrupto Ec­clesiae Statu, and many other eminent Au­thors.

Hence 'tis, 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; 'tis 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 [Page 156] 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, [Page 157] 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.

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 [Page 158] 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 [Page 159] 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 'tis 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. [Page 160] Hence 'tis, that we, desiring to be saved by his Death, do wear upon our heads the Sign of Christs passion, that is, the form of a thorny Crown, which he wore in his Suffe­rings, that he might take away the thorns of our sins: and to shew that we are ready to suffer derisions and reproaches for him, as he was for us. 2. The circular form of the hair denotes the vertue of equality, every way agreeable to reason: For then tempo­ral things are rightly meditated on, when they are consonant to reason. 3. A cir­cular Figure is made because this Figure hath neither beginning nor end: by which we are given to understand, that Clerks are the Ministers of God, who had no be­ginning, and shall have no end. 4. This figure hath no corner; by which is signi­fied, that Clergy-men ought not to have a spot in their lives, and that they should have truth in their Doctrine; because Truth loves not corners. 5. Because this figure of all figures is most beautiful: Hence in this God made the celestial creatures; by which is signified, that Clerks ought to have beauty within in the Soul, and with­out in the conversation. 6. Because this figure is the most simple: For according to S. Austin, no figure is constituted of one line only, except a circular; by which is [Page 161] intimated, that Clergy-men should have a Dove-like simplicity; according to that, be ye simple as Doves. 7. A Crown shews, that Clerks are in a peculiar respect the Kingdom of God.’ These are the doughty Reasons given by Durand and others for this circular form, which my designed bre­vity will not suffer me to make some plea­sant remarks upon.

And then he proceeds to the shaving of their beards; where also this acute Doctor discovers as great Mysteries as in the for­mer.

‘The reason of hair on the Beard (saith he) is the superfluity of humors in the stomack; this denotes, That we should cut off those vices and sins which are su­perfluous in us. We shave our Beards, that by Innocence and Humility we may appear pure and undefiled; and be like unto the Angels, which are always fresh and youth­ful: Yet in times of fasting, we suffer five hairs to grow, because all thoughts which are not against God, as to build a Church, till the ground, and such-like, which we use to have in times of Abstinence, should not be prohibited.’ I wish this great My­thologist had explicated these last words, that the reason might have been more con­vincing to poor Hereticks.

And for the more solemn performance of this Ceremony, our Masters at Rome have appointed a particular Office. Pontif. Ro­man. p. 511. Ordo Romanus, p. 94.

CHAP. XVII. Lights in Churches.

1. THE Heathen had lighted-Candles and Tapers in their Temples, when they offer'd sacrifice, Baruch 6. 18. Ceres, the Mother of Proserpina, was called Taedifera, because they lighted Tapers and Torches, though it were at noon-day, when they offered Sacrifice unto her.

Natalis Comes discoursing of the Sacri­fices of the Superior gods, tells us, That they used lights; by which (saith he) they did demonstrate the purity of those gods, Mythol. lib. 1. cap. 10. And Macrobius informs us, That the Altars of Saturn were garnished with burning Candles, Saturnal. lib. 1. cap. 7. Alexander ab Alexandro, affirms, That this [Page 163] Ceremony was anciently observed by Pa­gans, viz. to have burning Torches, In Ge­nial. Dierum, lib. 4. cap. 17. And Andreas Tyraquellus, in his Annotations upon him, confirms this Assertion by the Testimonies of Gyraldus, Cornelius, Dion. Halicarnassaeus, and Herodotus. Let them burn Candles and Tapers daily, that are without light—saith Tertullian de Idololatria, cap. 15. And Lactantius declaims against this Heathenish custom, Institut. lib. 6. cap. 2.

Thus do Papists burn Candles and Tapers in their Churches, when they celebrate Mass, and perform other Religious solemnities.

This practice is so general and well known, that I need not cite Authors for it. Light (saith Baily apud Rivet) is the sym­bol of Evangelical brightness, of a lively faith, of inward joy, of flaming charity; in a word, of the Divinity, which is nothing else but immortal fire, and a most pure act.

2. The Heathen changed these Lights every year, viz. on the Calends of March, Hospin. de Orig. Fastor. Pagan. cap. 12. On the first day of this Month (saith Macro­bius) they made a new fire on the Vestal Altars, that they might begin the new year with new fire, Saturn. lib. 1. cap. 12. This Ceremony is more fully described by Ovid, Fastor. lib. 3.

Thus do our Romanists change their Lights every year, viz. three days before Easter. This Ceremony is fully described by Durand, with all its mystical significa­tions.

‘The Lights are put out, to denote, that Christ, the true Light, lay three days in the Sepulcher. Some light 72 Candles, some 24, some 12, some 9, some 7, and with some the number is not certain; yet all are not without a Mystery. The 72 Can­dles that are extinguished, denote the 72 Disciples, whose preaching was almost ex­tinct in the death of Christ; they also sig­nifie, that our Lord lay 72 hours in the Sepulcher; which must be synechdochi­cally understood: or, so many Candles are lighted for the 72 Nations, and kinds of Languages.’

‘Twenty four Candles are lighted, 1. Be­cause the Sun that enlightens the World 24 hours, signifies Christ the true Sun.’ 2. The day, of which Christ is the greater ‘light; and the night, of which the Church is the lesser light, are the Apostles, and other Apostolical men, which, as the 24 hours, serve Christ the Day, and the Church the Night. 3. Four and twenty Candles de­note the Gloria Patri, which is to be said 24 times in the Nocturns of Festivals. Fif­teen Candles signifie the twelve Apostles and the three Maries, which followed our Lord. Or fourteen of those Candles sig­nifie the fourteen Articles of the Christian Faith; and the extinguishing of them, de­notes the extinction of the Faith in the flight of the Apostles; but the putting out of the last Candle signifies the death of Christ.’

‘Twelve Candles burning, represent the twelve Apostles; and they are put out, to shew that the Apostles were then silent, and fled, and the Faith almost extinct in them.’

‘Nine Candles signifie Mankind, which by sin had excluded themselves from the Nine Orders of Angels, and from the true Light.’

‘Seven Candles signifie the seven-fold grace of the Spirit, which was almost ex­tinguished in the hearts of the Disciples.’

‘Lastly, Where a certain number of Can­dles is not observed, there they signifie the Prophets, and other holy Fathers, who foretelling Christ our Light, and preach­ing the Doctrine of Salvation, are now dead, being tormented with divers pun­ishments. Further, All the Candles are not put out together, but one after another, because the Disciples left Christ succes­sively, and not all at once. Some extin­guish a Candle after every Canticle, to de­note that our joy was turned into sorrow, because the true Sun was set. Others put them out at three times, in remembrance of Christs three days burial. In some Churches the Candles are put out with a Wax hand O the wit of man., which signifies the hand of Judas, which was as it were of Wax, that is, flexible to evil; by which Christ our King, and true Light, was betrayed, and, as much as in him lay, extinguished. The Candle in the midst is not put out, but kept burning in a Chest or Corner, that afterwards it may be brought forth, and enlighten the Church. And this Candle signifies 1. The Faith which remained only in the Virgin Mary, by whom all the Elect are taught and illu­minated. 2. It signifies Christ, who though he seemed according to his flesh extinguish­ed; [Page 167] yet according to his Divinity, which was hid from them, he lived; and after­wards rising with most glorious light, ma­nifested himself to his Disciples. 3. The bringing forth of the Candle which seemed to be put out, notes the illumination of Faith in the Apostles and others, in whom it was then almost extinct. 4. It denoteth Faith after Infidelity. 5. It signifies, that the fire of the holy Spirit, which seems ex­tinguished in Believers, shines forth again in them. 6. The renewing of the Light, signifieth, the renovation of the New Te­stament. 7. The Lights are put out suc­cessively one after another; and one is as it were put out, because covered; and af­terwards brought forth, to note, That the perverse dressers of the Vineyard, and wick­ed men, have slain the Messengers of the Father, viz. the Prophets, and at last his Heir, whose burial is signified by the co­vering of the Light, and resurrection by the bringing of it forth. And the Can­dle last put out, according to some, is grea­ter than the rest, and signifies Christ, who was Lord of the Prophets; and according to others, where the Candle is equal with the rest, it also signifieth Christ, who was reputed one of the Prophets; and the last extinguished, because after him there was [Page 168] no Prophet. And lastly, The Candle it self is put out at the Evangelical Canticle; because Christ was slain preaching the Go­spel, Ration. Divin. Officior. lib. 6. cap. 72.’

Our Romanists have bestowed many glo­rious Titles upon several of their great Do­ctors, as Angelical, Seraphical, Illuminate, Irrefragable, Profound—Certainly this Doctor (if the first Discoverer of these strange Mysteries) hath deserved them all.

CHAP. XVIII. Worshipping towards the East.

THE Heathen worshipped towards the East: For this many Testimonies might be produced out of their own Writers.

And herein (saith Servius) they obser­ved the ancient Custom, which was to look towards the East when they prayed. And Ovid speaks to the same purpose. Fastor. lib. 4.

It was the general practice (as Alexander ab Alexandro testifieth) to worship the [Page 170] gods towards the East; In Genial. Dierum. lib. 4. cap. 17. Hence their Temples were built East and West, as Vitruvius, Plutarch, and others have affirmed. Nay, they thought no lustration was lawful, except that which was done by those that turned to the East, saith Cratinus in Chirone apud Natal. Comit. Mythol. lib. 1. cap. 14.

Thus do our Romanists worship towards the East: and for this their famous Bellar­min urgeth several arguments. As 1. ‘Be­cause Paradise was seated in the East, Gen. 2. Therefore we pray towards the East, be­cause we profess our selves Pilgrims, and long for our Country, out of which we were ejected by sin. 2. Because the Hea­vens begin to move from the East; hence 'tis that that part of the world is most ex­cellent. And therefore, when we pray, we turn our corporal face to the most ex­cellent Body, that we may be admonished to turn our spiritual face to the most excel­lent Spirit, which is God. 3. Because Christ, whom we invocate, is the Light of the World; and therefore to signifie, that we are illuminated by Christ, the Sun of Righteousness, as they are by the Cor­poreal Sun, who look towards the East, we use this Ceremony. 4. Because our Lord was crucified on the Cross to­wards [Page 171] the West; therefore we pray to­wards the East, that we may look him in the face.’ These most convincing Argu­ments are urged by Bellarmin, and many other Roman Doctors for this Custom: But their Polydor Virgil ingenuously confesseth that it was derived from the Gentiles, De Inventor. Rerum. lib. 5. cap. 9. And Pope Leo 3. acknowledgeth that this practice sa­vours of a Pagan spirit, and ought not to be tolerated among Christians. ‘From such Institutions this impiety hath proceeded, that the Sun, when it riseth in the morn­ning, is adored from high places by simple people: which also some Christians do, and they think so religiously, that before they come to the Church of Blessed Peter the Apostle, having passed the Steps to the High Altar, they Though Basil made worshipping to­wards the East an ancient Tradi­tion, Lib. de Spir. Sanct. Yet their infallible Leo can­cell'd it as an Heathenish Addi­tion not fit to be entertain'd in Christian Religi­on. turn their bodies to the ri­sing Sun, and bow in ho­nour of that glorious Body; which being done, partly through ignorance, and part­ly from a spirit of Paga­nism, we are greatly trou­bled, because though some perhaps rather worship the Creator of Light, than Light it self, which is a Creature; yet we must abstain from [Page 172] the very appearance of such Veneration: which when one that hath renounc'd Gen­tilism, observeth in us, will he not retain this part of his old Religion, as probable, which he sees common both to Christians and Gentiles. Serm. 7. de Nativit.’ And Pi­neda affirms, that in this Pope's time the cu­stom of building Churches, and worship­ping towards the East was not observed; In Job cap. 31. ver. 26.

CHAP. XIX. HOLY WATER.

THE Heathen besprinkled themselves with lustral or purgative Water, when they went to sacrifice, and perform their De­votions.

And their hands especially were to be washed, as Homer informs us, Iliad. lib. 6.

And Timarchidas in libro de Coronis, tells us, That Asterius was smitten with a Thun­der-bolt, because he touched the Altar of Jupiter with unclean, that is, unwashed hands.

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; [Page 174] 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 'twas 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 'tis, 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 [Page 175] 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.

'Twas 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 [Page 176] 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 [Page 177] 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 [Page 178] 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.

And Ovid speaks to the same purpose, but more fully, Fast. lib. 2.

And a little after, deriding this ridicu­lous, though generally received Opinion, he saith:

And for the other Virtues, 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 [Page 180] 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 'tis 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 'tis disputed among the School-men, [Page 181] 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. AGNƲS 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.

And 'tis 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 [Page 184] 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 [Page 185] 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 the Wax with the Ho­ney, is not inclin'd to lust; and the Bles­sed Virgin conceived him, who is God and Man, without carnal copulation. The Wax is mixed with Oil and Chrism, because our Lord is full of Mercy, which is signi­fied by the Oil, Ration. Divin. Offic. lib. 6. cap. 79.’

2. Let us observe with what Ceremonies they are consecrated. On some day after [Page 186] Easter, and before the next Sunday (called Dominica in Abbis) the Pope, having said or heard Mass in his private Chappel, bles­seth the Water (if it was not consecrated before) with the common Benediction; and then adds this Prayer.

O Lord God, Father Almighty, the Or­dainer of all Elements, and Preserver of Mankind, the Giver of spiritual grace, and the Author of eternal life; who hast com­manded Waters, flowing from the Fountain of Paradise, to water the whole Earth: Be thou graciously present, that those things which we have decreed to put into this Ves­sel of water (prepared to the glory of thy Name), thou wouldst bless †, and being bles­sed, sancti † fie; that by the veneration and honour of them, thy servants offences may be discharged, the stains of sin washed away, pardons obtained, and graces confer'd; that at last with thy Saints and Elect, we may me­rit to obtain eternal life; Through Christ our Lord, Amen.

After this, the Pope infuseth Oil into the Water, saying,

Vouchsafe, O Lord, to consecrate and san­ctifie these waters by this unction of Oil, and our Benediction; In the Name of the Father †, and of the Son †, and of the Holy † Ghost, [Page 187] Amen. And then the Chrism, repeating the same words.

The Water being thus blessed, the Pope turns himself to those little Images; and standing without his Mitre, saith these Prayers:

Almighty Everlasting God, who art the In­stitutor of Legal Sacrifices and Ceremonies, which thou didst ordain for the restauration of Mankind (seduced by Diabolical sub­tilty) and with these wouldst be appeased, &c. And as that sacrificed Lamb, with whose blood the door-posts were sprinkled, deli­vered thy people from the Egyptian Perse­secution; and as that innocent Lamb Jesus Christ thy Son, slain upon the Altar of the Cross according to thy good pleasure, redeem­ed our Protoplast from the power of the De­vil; so let these immaculate Lambs, which we offer to be consecrated before thy Divine Majesty, receive the same Virtue Horrible blasphe­my! that a poor piece of Wax should be conceived capa­ble of as much pow­er as the Son of God to redeem & recon­cile the world, or to destroy the power of the Devil.: be thou pleased to bless †, sancti † fie, and conse † crate them, that be­ing sanctified with thy li­beral benediction, they may receive power against Dia­bolical subtilties, and frauds of the evil spirit; that those who carry these devoutly about them, no tem­pest [Page 188] may prevail against them, no pestilent breath, no corruption of the air, no deadly disease, no storm at sea, no burning, or iniquity hurt them, &c.

Let us beseech thy clemency, Almighty God, who hast created all things of nothing, and after the fall of Adam hast blessed Noah and his sons, who were found righteous be­fore thy Majesty, and in thy mercy kept them safe from the deluge of waters; so vouchsafe to bless †, sancti † fie, and conse † crate these Lambs, that all carrying them devoutly for the reverence and honour of thy Name, may be delivered from all inundations of waters, and from all fluctuations of Diabolical pow­ers, and from sudden death, &c.

These being ended, the Pope takes up his Mitre, and placeth himself before the Vessel of water, and those of his Bed-Chamber bring unto him the Agnus Dei's in silver Ba­sons, which the Pope puts into the water, and the Bishops there present take them out, and place them upon Tables prepared for that use; and all being baptized by the Pope or his Prelates, he saith over them these Prayers:

‘VVe beseech thee, O bountiful Spirit, who makest the waters fruitful, and givest [Page 189] life to all things, and hast ordained the greatest Sacraments in the substance of water—Vouchsafe to bless †, sancti † fie, and conse † crate these Lambs anointed with perpetual Water and Chrism, that being blessed by thee, they may receive power against all Diabolical temptations; and that all who carry them, may be safe both in prosperity and adversity, and may fear no danger; that no Satanical Cruelty, or human subtilty, may hurt them; but being strengthened with thy Virtue, they may glory in thy Consolation, who art truly called the Comforter, &c.’

‘O Lord Jesu Christ, Son of the Living God, who art truly the innocent Lamb, Priest and Sacrifice: We beseech thy Cle­mency, That thou wouldst be pleased to bless †, sancti † fie, and conse † crate these immaculate Lambs which we have made of pure Wax to thy honour, and anointed them with holy Chrism in token of thine Immaculate Conception; protect and de­fend those that carry them, from all danger of Fire, Lightning, Storms, and Tempests, and from all Adversity, by the Mystery of thy Passion; and vouchsafe to deliver them from all perils; and Women labouring in Child-birth, as thou didst deliver thy Mo­ther [Page 190] from all danger, &c.’ [But that was not by a piece of Wax.]

These Agnus Dei's being thus consecra­ted, they are put into their Boxes, and the next Sunday distributed after this manner: All the Cardinals come to the Pope, one after another in order, and reverently reach forth their Mitres, turning the corners of them downward, and the Pope puts into them so many Agnus Dei's as he pleaseth. Ceremoniale Romanum apud Hospinianum de Origine Fastor. Christian. p. 66.

I will not mention the Miracles suppo­sed to be wrought by these little Images; only give you the Virtues of them (which exactly agree with the Prayers used at their Consecration) as they are described in Thyraeus de Daemoniacis, pars. 3. cap. 45.

A Man that can do all Offices, is called [...] in Petronius, and other Authors; Well may these little Images (if all be true, that is affirmed of them) be called our [...]; for what evil can be feared, or good desired, which they are not able to prevent, or procure?

CHAP. XXI. SACRED RELIQƲES.

THe greatest respect that wicked men give to the Godly, is when they are dead. While Moses was living, he was in danger of being destroyed; when dead, of be­ing adored by the Israelites. Joram, when E­lisha was living, opposed him; but when dead, laments over him in that pathetical Speech; My Father, my Father, the Chariots of Israel, and the Horsemen thereof. Saul disobeys and rejects Samuel, when living; but when dead, he with great pains (though no profit) endeavours to recal him. They build the Tombs (saith our Saviour) of the [Page 192] Prophets, and garnish the Sepulchres of the Righteous, when dead, whom (living) their Fathers (and they were acted by the same Spirit) oppos'd and persecuted even unto death. Vetus est morbus (saith one of the Ancients) quo mortui sancti coluntur, vivi contemnuntur.

Thus do our Romanists at this day in their pretended honouring the ancient Saints and Martyrs, whose Religion and Practices they persecute in the true Professours; And their conformity herein with the old Pagans will appear in these following Particulars.

1. The Heathen carefully kept and pre­served the Reliques of their deceased Wor­thies, that is, Men eminent for Vertue, and noble Exploits. When their Bodies were burnt (which Custom was generally observed in most Countries) they carefully gathered their Bones and Ashes. Kirchman handling this Question; How the Ashes and Bones of those, to whom they would give honour, could be discerned from the ashes of the Wood, and the bones of Animals, which were often burnt with them? He answers;

1. ‘Some think, That they made Garments of Indian Flax, which could not be burnt, and that their Bodies were covered with them, that their Bones and Ashes might be kept separate; But this Opinion he rejects.’

2. He answers with Isaac Causabon, ‘That the dead Body to be burnt, was so placed in the Pyra, that its bones and ashes might remain separate, and not be mingled with the ashes and bones of such things and crea­tures were burnt with it; and hence 'twas, that they could distinguish them, De Funeribus Roman. lib. 3. cap. 7.’

And as these bones and ashes were care­fully gathered, so they were with no less care preserved; for after they were sprink­led with Wine, and perfumed with Odors, they put them into a golden silver-pot or coffin. Aelian writing of Severus the Em­peror, saith, ‘That his Body was translated from England to Rome in great pomp, though some say, 'twas only a golden Pot containing his Reliques.’

Thus do our Romanists carefully keep the Reliques of their Saints; Are they not put into Chests of Gold, Silver—and kept un­der lock and key?

2. The Heathen gave much reverence and veneration to the Reliques of their He­ro's, and the Places where they lay. Pythia answer'd the Athenians, who had sent to the Oracle of Apollo, ‘That they should bring back the bones of Theseus from Scyros, (whither he fled, and where he was barba­rously murthered by Lycomedes); and put­ting [Page 194] them in some honourable place, they should preserve and adore them devoutly, Plutarch in vita Thesei.’ And Plato saith of those that have liv'd well, and dy'd nobly, ‘That they are become like Daemons, and that we ought to serve them after their death, and worship their Shrines;’ [...]: Apud Eusebium de Praeparat. Evangel. lib. 13. cap. 7. & Cyril Alexand. contra Julian. lib. 6. And from this custom of worshipping the Reliques of their Worthies, proceeded the difficulty in granting unto those primitive Christians the Body of their Bishop Polycarp, thinking that they would adore it; though they pro­tested, That 'twas unto the true God alone that they pay'd that Homage, Euseb. Hist. Eccles. lib. 4. cap. 15. I need not cite any more Authors, since this practice of Pagans is confessed by our Adversaries of Rome. Aquinas propounds this Argument against their Adoration of Reliques (to which af­terwards he returns a poor pitiful answer) To worship Reliques, is the practice of Hea­thens, Suarez in 3 part. Aquin. Disp. 25. Art. 6. I will not stand to mention all the ways by which the Heathen expressed their honour and veneration to these Reliques; but only name two.

1. In swearing by them. 'Twas the Su­perstition [Page 195] (or Idolatry) of Ethnicks to swear by the Reliques of their deceased Worthies, Cyril. Alexand. lib. 10. contra Julianum.

2. In translating [...]m from private and obscure, to more publick and honourable places; and this was done with great pomp and splendor. Apollo admonished the Athe­nians (as you heard) to translate the bones of Theseus to Athens: And he fur­ther adds, That when Cymon had found them, and brought them to the City, the people received them with Processions and great joy, as if Theseus himself had been a­live, Plutarch in ejus vita. And the same Author tells us, That the Ashes of Deme­trius were brought by his Son Antigonus in great pomp to Corinth, and received by the people with great veneration, In vita De­metrii. When the Messenians had killed, by poyson, Philopaemenes, Commander of the Achaians; Lycoras, having utterly razed Messenes, carried his Bones to Megalopolis, because he was a worthy man, Pausan. in Ar­cadicis. I forbear to mention the translati­on of Tisamenus the Son of Orestes, of Pho­cion, and many others.

Thus do our Romanists reverence and a­dore the Reliques of their Saints. This is clear, 1. From their Principles. 2. From [Page 196] their Practices. 1. From their Principles; Bellarmine urgeth ten Arguments for this worship and adoration of Reliques, De San­ctor. Beatitud. lib. 2. cap. 3. Suarez produ­ceth six, In 3. part. Aq [...]in. Quaest. 25. Art. 6. Disp. 55. But why do I name private Do­ctors, since 'tis the determination of their much-admired Council of Trent? The sa­cred Bodies of Holy Martyrs, and others li­ving with Christ, which were living members of Christ, and Temples of the Holy Ghost, ought to be reverenced by the faithful; so that let all be damned who affirm, that ho­nour and adoration is not due to the Reliques of Saints, Ses. 25. de Reliquiis. And their Schoolmen handling this Question, What adoration is to be given unto them? They generally answer, That Reliques, respective­ly considered, are to be worshipped with the same veneration that is due to the person whose Reliques they are.

2. From their Practices. Let us hear Cassander's ingenuous Confession: ‘In these last times too much is attributed to the Re­liques and Memories of Saints; insomuch as the better sort of men, and those that were most zealous, have placed the sum and sub­stance, as it were, of Religion, in searching out such Reliques, adorning them with Gold and Jewels, and building Temples and [Page 197] Memorials for them; and the worser and wickeder sort have repos'd false confidence in the foolish and superfluous worshipping of them, Consult. de Reliquiis.’ Here we see the practice both of the better and wor­ser sort of people; the one esteeming it the chiefest part of Religion, and the other re­lying wholly upon it as the only means of purging away their sins; and many ways do they express their reverence and veneration to these Reliques.

1. They adorn them with silver, gold, &c. The heads of Peter and Paul are inclos'd in so much silver as weigheth four thousand pounds, besides Jewels and precious Stones of inestimable value, Com. Pii 2. lib. 8. And the golden Tomb of Thomas of Canterbury, was covered with Diamonds, Carbuncles—Eras. Coll. de Peregrin. Relig. ergo.

2. They translate them from one place to another in great pomp. ‘Thomas Hertford, a most holy Monk, dy'd in Caelosyria, and be­ing a stranger there, they laid him in the common Sepulcher for Strangers, and laid many others upon him; but afterwards (God willing to honour his servant) his Body kept the highest place, and by a cer­tain Divine Power was separated from the other Bodies. The Beholders of this Mira­cle told it to Euphemius their Bishop; of [Page] which, when he was convinced, he transla­ted the Body in great pomp to Antioch.’ Laurentius Beyerlinck. Magnum Theatrum, lib. 15. p. 275. ‘Prince Albertus command­ed the bones of Albertus, Martyr and Bi­shop of Liege, to be taken out of the Church of Remes, where they had lien 400 years, and carried them upon his shoulders in solemn procession, to a Church in Brus­sels, Idem p. 277.’ Pope Paul the first, having congregated the Clergy, and all the people of Rome, translated the Body of B. Petronella, the Daughter of S. Peter, toge­ther with her Marble Sepulcher, from the Appian Gate (via Appia) to the Vatican, the Priests singing, and people rejoycing, and placed it in the highest part of the Quire in St. Peter's Church, Platina in ejus vita. In a sacred Expedition to Jerusalem, Anno 1098, the Genuenses obtained in Myra, a City of Lycia, the holy Ashes of S. John the Baptist, which they brought to Genua, where they are worshipped with great devotion to this day, Sigonius lib. 9. Regni Ital.

3. They light Candles, and set up Tapers before them (which S. Jerome calls insignia idolatriae, Ensigns of Idolatry) Bellarm. de Sanctor. Beatitud. lib. 2. cap. 3. Costerus Enchirid. de Sanctor. Reliquiis, Sua­ [...] ▪ &c.

[Page] 4. In their solemn Oaths, they touch not only the Bible, but the Reliques also (as the Heathen did) and so divide the Religion of an Oath, which is a principal part of Gods worship, betwixt God and them. Filliu­cius Quest. Moral. Tom. 2. Tract. 25. cap. 3. Num. 83.

5. Lastly, whereas in former times, when Superstition was in its Infancy, they placed the Reliques of Saints under the Altar; yet now (as Cassander observes) contrary to the ancient Custom, their Practice is to place the Bodies of Saints upon the Altar, which place is only proper for the Body of Christ. Consult. de Reliquiis.

3. The Heathen placed much confidence in the Reliques of their deceased Wor­thies. Hence 'twas, that they frequently removed their Gods from one place to a­nother; sometimes for the removal, and sometimes for the prevention of publick Calamities. Aelian writes, ‘That the O­racle told Aristandrus, after the Body of Alexander the great was found, that in whatever Country that Body should re­main, it should be free from all hostile de­vastations. And hence arose a sharp dis­pute amongst his Successors, every one endeavouring to translate the Body into his own Country as a pledg of the stability [Page 200] of his Empire, and safety of his Kingdom.’ In varia Histor. Lib. 12. cap. 64. For the conquering of Hannibal, and enlarging the Roman Empire, the great Mother of the Gods, was fetcht out of Phrygia, and brought to Rome, and honoured with a magnificent Temple: and the like is storied of many other gods. Among the old Romans every one had Reliques, Bones, and Ashes in his house, which he looked upon, and reve­renced as his protectors, tanquam tutelares patronos, Lares atque penates; as Servius observeth in many places. In short, the Hea­then thought themselves secured against all hostile Invasions, and other wasting Judg­ments; because they fancied themselves to be under the particular tutelage and pro­tection of that Demon or Hero whose Reli­ques they enjoyed: supposing also that a kind of Divine Power and Virtue resided in them.

Thus do our Romanists place much con­fidence in the Reliques of their Saints. They look upon them, as the Trojans did upon their Palladium, being assured of the Patronage of that Saint, whose Reliques are lodged with them, and which they carry about with so much joy and triumph in their solemn Processions. ‘In the descrip­tion of that Procession (called Processio Iu­bilaei) [Page 201] granted by Pope Ʋrban 8. to the German nation, and as 'twas solemnized at Cologne, we have these words: Upon ma­ture deliberation it seemed good, in this grievous calamity, and perilous time of War, when the Enemies of the Church endeavour to oppress and trample up­on it, to invoke these Saints which rest in this holy City, because they are Pa­trons of it: and being instant in our sighs and groans to God and these Saints, to deprecate these most deserved judgments. And a little after follows this Hymn:’

Exornant martyria. &c. Apud Vo­etium [Page 202] Select. disput. pars 3. de processi­onibus.

And do not these words fully discover how much they trusted to the aid and assistance, defence and protection of those Saints, whose Bodies were buried in that City, or whose Reliques they were blessed with? The Council of Trent does not on­ly anathematize those, that refuse to give Worship and Adoration to Reliques in any respect, but those also, who do not resort unto them opis impetrandae causâ, to obtain help from them. Sess. 25. de Reliquiis: which shews what trust and confidence they repose in them. And hence 'tis, that many Towns and Cities have had fierce conten­tions about, and been at great cost and pains to procure the Reliques of some emi­nent Saint.

When the Saracens had taken Sardinia, ‘whither the Bones of S. Austin had been translated from Hippo 250 years before, Luitprandus, King of the Lombards, sent his Ambassadors thither to purchase them for which they pay'd 100 Talents of silver, and a Talent of Gold. Laurent.’ Beyerlinck. magn. Theat. Lib. 15. A great sum was likewise given for the Arm of St. Bartholomew, and not less for the pre­cious [Page 203] Arm of St. Samson. Walls and Bul­warks, and Armies are reputed a sorry de­fence in comparison of these sacred Reli­ques. Quasi quaedam turres contra Adversa­riorum incursum refugium exhibent. Duran­tus de Ritibus Eccles. p. 219. And he further tells us, that whosoever toucheth the Bones of a Martyr, is for the Grace inherent in them, after a certain manner thereby sanctified. ibid. But Costerus speaks more positively: habent sanctitatem, et vim con­tactu suo sanctificandi; they have sanctity, and a power of sanctifying by their touch. Enchiridion. de venerat. Reliquiar. p. 414. And the foresaid Author, viz. Durant, in­forms us from others, That by the Reliques of Protasius and Gervasius many have been dispossessed of Devils; That at the sacred Reliques of S. Andrew, Luke and Timothy, Devils roar, and make a noise. De Ri­tib. Eccles. lib. 1. cap. 25. p. 221. Others tell us of many miraculous Cures, that have been wrought by Reliques. Hence 'tis, that they are constantly carried about (saith Suarez.) by many devout Persons, as an Antidote against all evils. In 3 part. Aquin. Quest. 25. Disput. 55. Sect. 2. And the lawfulness of this Practice is asserted by Aquinas. 22. Quest. 96. Art. 4. Na­var. Enchirid. Confess. Cap. 11. Num. 35. [Page 204] 'Tis lawful for a man to hang the Reliques of Saints about his neck, or to carry them after any other manner for his Protection, if they be carried ex fiducia Dei & Sanctorum, quorum sunt Reliquiae. Aquinas ibid. And Filliucius affirms it to be not only lawful, but an act of Piety and Devotion. Quest. Mo­ral. Tom. 2. Tract. 24. Cap. 6. Num. 145. Sure I am an act of prudence 'tis, if that be true, which Magnetes affirms: 'Tis manifest, that the Bones of Saints are not dead, but full of power and virtue. Apud Durantum de Ri­tib. p. 220.

4. The Heathen frequently resorted to the places, where the Bodies of their Heroes were buried. Plutarch in the life of Theseus ‘tells us, That his Reliques lie yet in the midst of Athens, whither all Slaves and poor People go, and there offer up their Prayers and Sacrifices; who, while he liv'd, was Protector of the Oppressed, and courteously received their Petitions, who desired aid of him. The Gentile E­gyptians (saith Epiphanius) went fre­quently with great devotion to the place, where Jeremy the Prophet was buried;’ because they believ'd, that venomous Ser­pents and Crocodiles were driven away by him. De Prophetar. vita & interitu: if we may believe that Book to be his. ‘Cyrillus [Page 205] Alexandrinus discoursing of the reverence and veneration, which the Gentiles gave unto the Reliques of their deceased Wor­thies, saith: In old time, when certain men had hazarded themselves in the Battel of Marathon, in defence of Greece, and died, valiantly fighting against the Army of Zerxes; there was a Custom among the Athenians to resort unto their Sepul­chres.’ Contra Julianum, Lib. 6. And Eu­sebius tells us, that the Gentiles made their Supplications near to the Shrines, where the the Ashes of those were kept, whom they thought to have been valiant and vertuous, De praeparat. Evangel. lib. 13. cap. 7.

Thus do our Romanists frequently resort to the places, where the Bodies of Saints are buried, or their Reliques preserved. Concil. Trident. Sess. 25. de Reliquiis. They teach, That their Prayers are better and more effectual, and acceptable to God, if they be made before the Reliques of Saints; and therefore their Practice is in times of necessity to make votive Pilgrimages to such places, where the most famous Reliques are. All Histories make mention of their Pilgri­mages to the Holy Land, Many letcherous Men and Women resort to Compostella; to cat Scallops for the kindling of Lust, and encrease of nature, under the name of a Pilgrimage to St. James his Shrine. Musset. chap. 18. p. 166. Rome, Compo­stella, [Page 206] &c. And they are excited thereunto by miraculous Cures, and large Indulgences.

1. By the many miraculous Cures wrought at them. Gregory Turonensis informs us, That sick people ran to the Sepulcher of Junianus, and being cured, became tributary to that Saint, De Gloria Confessor. cap. 103. At these places (saith Thyraeus) some have recovered their sight, others the use of their feet, others have been restored to life, and others freed from incurable diseases, De Dae­mon. par. 3. cap. 43. p. 97. And a little be­fore he mentions several Saints, by whose Reliques many strange Cures have been wrought, whose Shrines are frequently re­sorted unto by Roman-Catholicks. I will only entertain the Reader with what Hieronymus Emser (who was an eye­wit­ness) writes concerning their Pilgrimages to the Sepulcher of S. Benno, Apud Laurent. Beyerlinck. Magnum Theatrum, lib. 14. p. 201.

And he adds a little after:

And then he tells us, That great multitudes of men, even from all Nations, resorted to it.

2. By the large Indulgences annexed to them. And because the Churches in Rome are most enriched with these Sacred Reliques, therefore the largest Indulgences are grant­ed to such as resort unto them. Take a few Instances.

Pope Sylvester gave to those who visit the Lateran-Church, so many Indulgences as none but God can number. And Gregory gave so many days of Pardon, as drops fall when it rains three days and nights with­out [Page 208] intermission. And when he fear'd lest the Treasure of the Church should be ex­hausted by this profuseness, Christ appeared to him, and said, I will give you leave to grant more Indulgences, for the people have need of them. Indulgent. in Station. Rom. apud Chemnit. Exam. Concil. Trident. de Indulgent. p. 79.

Whosoever shall visit the Sepulchres of S. Stephen and S. Lawrence in S. Lawrence-Church, is granted a Pardon for 7000 years.

To those that visit St. Paul's Church upon the day of its Dedication, are granted Pardons for—8000 years.

And to such as shall visit these and other Churches in Rome at certain times, are gran­ted full Pardons both à paena & culpa by later Popes. Fiscus Papalis tanslated into English by Mr. Crashaw, 1621.

These Indulgences occasion'd many Pil­grimages to Rome; which Johannes Panno­nius, the Hungarian Poet, could not (though a Papist) pass over without a jeer.

As if salvation can't at home be had. Henry Foulis Preface to his Hist. of Rom. Treas.

And not only to Rome, but many other places also, have large Indulgences been an­nexed. Pope Nicholas, at the earnest request of Stephen Manley Archdeacon of Cleveland, granted an Indulgence of enjoined Penances of a year and forty days, to be remitted to all that should visit S. William's Tomb in the Cathedral at York (where he had been Bishop) eight days immediately following his Festival: And they are directed to pray unto him in these words:

These are yet to be seen in two Manu­script-Tables in the Cathedral at York.

I will conclude this with a remarkable passage in the Bull of Clement 6, who doth not only grant a plenary Pardon to such as actually visit the Churches of S. Peter and Paul at Rome, but to those also who dye in the way. Take his own words; Item con­cedimus, quod si vere confessus in via moria­tur, quod ab omnibus peccatis suis sit im­munis penitus & absolutus. Et mandamus Angelis Paradisi, ut animam a Purgatorio penitus absolutam, in Paradisi gloriam intro­ducant. We also grant, That if he dye in the way, being truly confessed, he is abso­solutely absolv'd from all his sins. And we command the Angels of Paradise, That they convoy his Soul, delivered from Purgatory, into the Glory of Paradise, Apud Hospin. de Temp. p. 381. And let not any Heretick in­terpret this as a piece of Arrogance in his Holiness; For why may he not command the Angels, to whom all things are subject? And who can do in a manner whatsoever God himself can do?

CHAP. XXII. EXORCISMS.

THAT the Heathen arrogated to them­selves a power to cast out Devils (as our Romanists do) is clear from their own Historians, and the Confessions both of Po­pish and Protestant Writers. I will briefly remark the Methods and Ceremonies obser­ved by them in their Exorcisms, and shew how far our present Adversaries of Rome symbolize with them. The Ways and Me­thods, Rites and Ceremonies observed by the Heathen, may be reduced unto two Heads, viz. Words and Things.

1. The Heathen used certain words in their Exorcisms. Serapis prescribed the E­gyptians a form of words, wherewith they might expel Devils, Eusebius de Preparat. Evangel. lib. 4. cap. ult. Clemens Alexan­drinus saith, Magos gloriari se daemones ha­bere coactos vi suorum carminum, In Pro­trept. apud Filesacum de Idol. Mag. p. 800. These words were opprobrious, command­ing, menacing, barbarous, and obscure. A­pollonius cast out a Devil (saith Philostra­tus) [Page 122] by reproachful words (such as Masters use to their vain and idle servants) calling him wicked and impudent, and in great wrath commanded him to give some sign of his departure, In vita Apollonii, lib. 4. cap. 6. 'Tis enquired by an Egyptian (saith Eusebius) the Prince of Magicians, How it comes to pass that Devils are moved by terrible and threatning words, and are bound by them, as with certain chains? De Praeparat. Evang. lib. 5. cap. 6 And what were those [...], Ephesian words or writings (so of­ten spoken of by Writers) but certain In­chantments used by Magicians in casting out Devils? Magicians commanded (saith Plu­tarch) those who are possessed with evil spirits, to pronounce the Ephesian words, Sympos. lib. 7. Quest. 5. And That they were certain obscure and barbarous words, is affirmed by Suidas and others. These E­phesian words (saith Hesychius) were anci­ently six, but afterwards Deceivers added others to them; the names of the former were, [...]. See Dr. Hammond in Act. 29. That the Heathen used in their Exorcisms certain exotick, strange, and barbarous words, is confessed by Filesacus de Idol. Magica, p. 793—for such words are accounted most ef­ficacious by Magicians.

And these words were not always spoken, but sometimes written. Philostratus menti­ons certain Philosophers called Brachmanni, who by certain written words (verbis terri­ficis & minacibus) commanded the Devil to go out of a young man, lib. 3. cap. 12. And those [...], before mention­ed, were sometimes written, and carried a­bout by many, who thereupon promised themselves, That they should obtain whatso­ever they desired; and among other things, a power to cast out Devils. Anáxilas the Poet is said to have carried the Ephesian Let­ters in pieces of Leather sewed together, Athenaeus Dypnosoph. lib. 12.

2. The Heathen used certain Things in their Exorcisms, as Herbs, Fumigations, &c. St. Austin tells us, That the Heathen cast out Devils by Herbs, Stones, certain Animals, Sounds, Voices, and Figures, De Civit. Dei, lib. 10. cap. 11. And lib. 21. cap. 6, he saith, Devils are enticed and allured by cer­tain kinds of Herbs, Animals, Charms and Ceremonies. ‘I saw a certain private man (saith Josephus) amongst the Hebrews, that cured divers possessed of Devils, in the presence of Vespasian, his Sons, Tribunes, and Soldiers. And the Cure was effected after this manner: He applied to the Nose of the Daemoniack a Ring, under the Seal [Page 214] whereof was a kind of Root, discovered by Solomon, which drew out the Devil through the nostrils of the Possessed, as soon as he smelled at it, Antiq. lib. 8. cap. 2.’ And the same Historian mentions the Herb or Root used in their Exorcisms. ‘On the North-side of the City there's a place cal­led Baaras, where also groweth a root of the same name; the colour whereof resem­bleth the flame, and it shineth at night like the Sun-beams, and is not easie to be pulled up, till that one cast upon it the U­rine of a Woman, or her Flowers; which being done, whosoever toucheth it, is sure to dye, except he carry the root hanging on his hand. And a little after he adds; This Herb, notwithstanding all this danger, is di­ligently sought out for the virtue it hath; for it driveth away Devils out of mens bo­dies, if it be but applied unto them, De Bello Judaico, lib. 7. cap. 25.’ And Justin Martyr tells us, That this way of ejecting Devils, was like to that of the Gentiles, In Dial. cum Tryphon. And the same is affirmed by Pliny, Hist. Nat. lib. 24. cap. 17. De­mocritus, the Prince of Magicians after Py­thagoras, hath commended the Herb Aglao­photis (which is thought to be the same with Baaras) so call'd for its bright shining colour, and that Magicians use it when they cast out Devils.

And that the Heathen used certain Fumi­gations, is not less evident. Your Exorcists (saith Justin Martyr, loc. praedict.) as the Gentiles, use Thymiamata & vincula. By the first he understands Fumigations, such as the Heathen used in casting out Devils. And by the latter, Inchantments, which are called Bonds ab effectu. The Jews and Gentiles thought, that Devils are expell'd out of mens Bodies by Fumigations, Martin. Delrio Disq. Magic. lib. 6. cap. 2.

And to the foresaid Remedies, they added a certain (I suppose consecrated) Garment, Euseb. de Pr [...]parat. Evang. lib. 5. cap. 6.

These, and many such-like Methods and Ceremonies, the Heathen used in ejecting De­vils.

And that our Romanists herein symbolize with them, is most evident. They observe the very same Methods, but with some ad­ditions of Folly and Superstition. To make this clear, I will give the Reader a brief account of them.

The Priest or Exorcist being come into the Church, and apparell'd according to his Order, and kneeling devoutly before the Al­tar, he makes the sign of the Cross in his fore-head, mouth, and breast, saying, Let the sign of the Cross † be in my fore-head. Let the words of Christ † be in my mouth. Let the [Page 216] 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.

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 [Page 217] 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 [Page 218] bind you cum ista stola jocunditatis, with this Stole of jocundity, Mengus, p. 37. If it be queried, Why 'tis 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 'twas 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.’ [Page 20] 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, [Page 221] Mad, Cruel, Ʋnjust, 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:

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, [Page 223] 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.

'Tis 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 [Page 225] 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.’

[Page 226] 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. 'Tis 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 Ʋn­ction absolve thee † from all Witchcrafts, Inchantments, &c. In the Name of the Fa † ther, &c. Meng. p. 221. And the Ʋnction 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 may be a flaming fire against all the snares of the Enemy, &c.’ Meng. p. 222.

6. If what hath been done, be not ef­fectual, then the Priest flies to his never-failing Remedy, a certain Potion. And though some men industriously conceal what hath cost them much pains and study (though it be eminently useful and advanta­gious to others); yet these Gentlemen are not more happy in discovering, than chari­table in communicating Secrets that may be beneficial to Mankind; and particularly this excellent Recipe, which they say must be made after this manner:

‘Take a pound or two of Veal, or any o­ther flesh in season, and boil it well without Salt; then take six or eight ounces of the Broth, first consecrated by the Priest, and put into it two ounces of consecrated Oil, and when they are well mixed, give it warm to the Patient or Possessed; but [Page 228] before he take it, let the Priest give him a piece of consecrated bread, saying Take this bread for the destruction of all the In­chantments and wicked works of Satan. In the Name of the Fa † ther, &c.’ Mengus, p. 120, 121.

Here it may be necessary to give the Rea­der one Caution, That he be not so unman­nerly as to ask these great Masters, How these sensible and corporeal things can act upon spiritual and immaterial Substances? 'Tis enough that they say it is so. That De­vils are affected, vexed, tormented, and ex­pel'd by natural and corporeal things, is af­firmed by Mengus, Docum. 3. And Serarius tells us, That they do it efficacia quadante­nus naturali, by an efficiency after a sort na­tural, In Tob. 8. Quaest. 3.

We must therefore suppose the Devil up­on the receit of this Potion, to be in great pain and torment; and doubtless the poor Fiend would gladly be gone: But behold, he is chain'd and fetter'd, and cannot depart without license; and another piece of pe­nance he must do before he can obtain it, viz. ‘That to the honour of God, and edi­fication of others, he confess some Article of the Faith; that in the virtue of that Article he give reverence to God Almigh­ty, by bending the knee, and bowing [Page 229] the head thrice to the ground, in adoration of the most Holy Trinity, Meng. Docum. 5.’ These, you'l say, are hard terms; but no question the Devil, in this sad pickle, readily submits to them for ease and liberty.

And now we must suppose the skirmish over, and this great Conqueror, I mean the Priest, triumphing over his vanquisht Ene­my; and yet 'tis hard to say whether of the two is more joyful.

And what can keep the Patient or Posses­sed from rejoycing with them? Doubtless nothing, except the fear of a second Invasi­on, either by this, or some other Devil.

We say, The burnt child dreads the fire; and this Devil being once delivered from the torments which he lately suffered, methinks he should not desire to return: certainly he will not, if the late Potion was but as pain­ful to him as 'twas to the poor Demoniack. Yet lest he should attempt it, the Priest useth this dreadful and most effectual Conjura­tion.

‘I conjure you, † O Air Earth, Water and Fire, by God the Father Almighty, and by the Angels and Arch-Angels, and by all the Court of Heaven, and by the Merits and Prayers of all Saints, That ye have no power to entertain and keep this cursed and most wicked Spirit, but that ye pre­sently [Page 230] cast him out, and all that favour him. And O thou Hell and infernal Fire, and all you infernal Devils, observe and under­stand the words of my mouth. I conjure you by all the Names of God, by S. Mary the Mother of our Lord Jesu Christ, by S. John the Baptist, &c. That ye presently obey my Commands, and receive and se­cure this wicked Spirit, Meng. p. 141—’

But though this Devil may be confin'd to the infernal pit, yet by others he may be as­saulted and invaded. Against those also there's an effectual Remedy, which is thus prepared: The Priest takes a Paper, and having blessed and besprinkled it with Holy-water, writes upon it these words;

Qui verbum caro factum est, & habitavit in nobis nascens ex Maria Virgine, per ineffabilein pietatem, misericordiam suam piissimam, & per in­tercessionem ejusdem beatae Mariae Virginis, & Angelorum, Sanctorum (que) omnium, & maxime Apostolorum, & Evangelistarum suo­rum, Joannis, & Matthaei, Marci, & Lucae ipsum quaeso; ut dignetur me liberare, & conservare ab omni infestatione Satanae, & ministrorum ejus. Qui cum Patre, & Spiritu S. vivit, & regnat in secula seculorum, Amen.

Then he takes exorcised Salt, some Wax of the Paschal Candle, or any other Con­secrated VVax, and consecrated Rue; and having sprinkled them with Holy water, he wraps them all up in the foresaid Paper, and hangs them about the neck of the Patient, Meng. p. 256, 257. And now I leave him in a transport of joy, and bidding defiance to all the Devils in Hell.

CHAP. XXIII. Observation of Holy-days.

THE Institution of Festivals by the Heathen in honour of their gods, and the conformity of our Romanists herein, were before asserted and cleared. I come now to remark the manner of their Obser­vation, or with what Rites and Ceremonies they were solemnized; wherein also the Church of Rome doth exactly symbolize with them. This hath been confessed by many, and lamented by some of their own VVriters, Nicolaus de Clemangis, Erasmus, Cornelius Agrippa, Polydor Virgil, &c. The last tells us, ‘That in his time Holy-days were most acceptable to young men for [Page 232] no other reason, but that they had then lei­sure to lead about dances; especially among the Italians, who after the custom of the ancient Pagans, did usually exhibit Shews and Plays unto the people, reciting Come­dies, and personating the Lives and Mar­tyrdoms of the Saints, in Churches; in which, that all might receive equal de­light, they acted them in their Mother-tongue. Thus was it heretofore among the ancient Romans, De Inventor. Rerum. lib. 5. cap. 2.’ For the further illustration of this point, I will instance in several Festi­vals.

CHAP. XXIV. MASSE-CEREMONIES.

THE Pagan Priests observed several Ceremonies in their Sacrifices and solemn Ministrations; and that herein they are imitated by our Romanists in the Mass, will appear in these following Particulars.

1. The Pagan Priests used many Turn­ings in their Sacrifices; and these had their mystical significations, Dempster in Rosin. de Antiq. Roman. p. 324. Gyraldus de Diis Gent. Syntag. 17. p. 499. Alexander ab Alex­and. in Genial. dier. lib. 4. cap. 17. & Ti­raquellus Annot. in eund.

And that they turned on their right Hand, is affirmed by Gyraldus, Syntag. 17. p. 502. [Page 261] Alex. ab Alex. lib. 4. cap. 17. Brissonius de Formul. lib. 1. p. 35. And Dempster pro­duceth the Testimony of Valerius Flaccus Setinus:

These Ceremonies are exactly observed by our Romish Priests in the Mass: ‘The Priest (saith Durand) turns himself five times at the Altar; which denote the five Apparitions of Christ to his Disciples on the Day of his Resurrection. And he turn­eth on the Right Hand; 1. To signifie, That the Angel sate on the Right Hand in the Sepulchre of our Lord. 2. That the Priest hath a Right Intention for himself and the People to the Heavenly Country, which is signified by the Right Hand; according to that in the Canticles, His right hand shall embrace me. 3. That the People are to [Page 262] pray for things Eternal, which are signi­fied by the Right Hand;’ hence Christ is said, to sit at the Right Hand of his Father, Rationale Divin. Offi­cior. Here the Reader may see what a rare Faculty Romanists have in expounding and applying Scripture. lib. 4. cap. 14. num. 10, 11.

2. The Heathen taught, That the Gods delighted in an odd Number.

—Numero Deus impare gaudet. Virgil.

And this was so constantly observed in their Sacrifices, that 'twas known by the Number, unto what God they were offer'd, whether Celestial or Infernal; for to the lat­ter, the Number is equal, and to the for­mer unequal, Gyraldus de diis Gentium. Syntag. 17. And the Number Three was the Prince of all the unequal Numbers. So much is confessed by Virgil, Tibul, Ovid, Na­talis Comes, &c.

And the Number Seven was sometimes observ'd, Apuleius de Asino Aureo. lib. 11. This Number was consecrated to Minerva by the Pythagoreans, Natal. Comes Mythol. lib. 4. cap. 5. p. 296.

That our Romanists observe constantly an odd Number in their Prayers and Mass-Collects, is so notorious, that it needs not any proof: ‘Because God delighteth in an odd Number Observe 'tis grounded on Virgil's Max­im, which dis­covers the Ori­ginal of this Custom. (saith Durand) they say odd Prayers in the Mass, viz. either One, Three, Five, or Seven: One, to signi­fie the Unity of Faith, or Sacra­ment of Unity; Three, to sig­nifie the Mystery of the Trini­ty, Rare Myste­ries, and such as a dull Pro­testant could never have discovered! and because Christ prayed three times in his Passion, say­ing, Father, if it be possible, let this Cup pass away from me: Five, to denote the Five Wounds of Christ, or that his Passion was divided into Five: Seven, to signifie the Seven Gifts of the Holy Ghost, Rationale divin. Officior. lib. 4. cap. 15. num. 15. Du­rantus de Ritib. Eccles. lib. 2. cap. 16. num. 9.’ But Two they must not say, according to the judgment of Pope Innocent; since the Number of Two is infamous; for God ha­teth Division and Discord. Hence, when [Page 264] God blessed the Works of the other Days, we do not read that he blessed those of the Second, because the Number Two first de­parted from Unity, and from it all other divisible Numbers have their Original, Du­randus & Durantus ibid. A most admira­ble Reason, and fit only for a Romanist to urge.

3. The Pagan Priests washed their Hands often in their Sacrifices, Gyraldus de diis Gentium, Syntag. 17. Alexander ab Alex. in Genial. dierum. lib. 4. cap. 17. Natalis Co­mes Mythol. lib. 1. cap. 10.

Thus do Popish Priests wash their Hands three times at the Mass. The first precedeth the Mass, in reverence of so great a Sacra­ment, and that the Action may be spiritually purify'd, Durandus Rational. lib. 4. cap. 3. num. 4. Gavantus Thesaurus Sacror. Rit. pars 2. Tit. 1. p. 115. And Durantus grounds this Ceremony upon the Practice of the Hea­then, De Rit. Eccles. lib. 2. cap. 28. num. 6. The second Washing is after the Offertory; and here they wash only their Thumbs and [Page 265] First-fingers, that they may more worthily touch their God, Gavantus pars 2. tit. 7. p. 188. ‘The Priest going about (saith Durantus) to offer the Sacrifice, washeth his Hands again; as if, according to Alber­tus Magnus, there needeth a further and fuller Purification, even from Venial Sins, and the Relicks of all Sins; saying with the Psalmist, I will wash my hands among the innocent, De Ritib. Eccles. lib. 2. cap. 28. num. 1. After the second Thurification (saith Durand) the Priest washeth his Hands again, that being more and more cleansed, he may offer an immaculate Sacrifice, holy and acceptable to God; and that he may not be guilty of the Body and Blood of our Lord, according to that, My hands are clean from the blood of this man. And he wash­eth at the Right Corner of the Altar (the Right Hand signifying Prosperity, and the Left Adversity) because we offend more in Prosperity than Adversity, Rationale di­vin. Offic. lib. 4. cap. 28. num. 1, 2, 3.’ The third Washing is after the Mass; then the Priest (saith the same Author) washeth his Fingers, lest any thing of the Sacrament should stick to them; not that any Pollu­tion is contracted thereby, but rather to commemorate his Unworthiness, who judg­eth himself unmeet to celebrate such Sacra­ments. [Page 266] Again, 'Tis unfit, that those Hands which have handled so Sacred a Body, should touch common things, before they are care­fully washed, Rationale lib. 4. cap. 55. num. 1. Gavantus pars 2. tit. 12. p. 248. And Du­rand tells us, That this threefold Washing denotes the Purification of our Thoughts, Words, and Works; or the Purgation of Original, Venial, and Mortal Sin; or what Evil hath been committed through Igno­rance, Inadvertency, or with Industry, lib. 4. cap. 55. num 2. Most weighty Reasons, and pretty Mysteries! Admire the Ingeny of a Catholick.

4. The Heathen burnt Incense in their Sacrifices, Alexand. ab Alexand. in Gen. Dier. lib. 4. cap. 17. Gyrald. de diis Gent. Syntag. 17. Rosin. Antiq. Roman. lib. 2. cap. 2. Nat. Com. lib. 1. cap. 10.

Thus do our Romanists in the Mass, Du­rand. Ration. Divin. Offic lib. 4.. cap. 10. Durantus de Ritib. Eccles. Cathol. lib. 1. cap. 9. And this (saith Gavantus) they do for se­veral reasons: 1. To represent the glory of God, who appeared in a Cloud. 2. In re­verence of the Place, that every noisome smell, by reason of the concourse of the people, may be expelled, Bellar. lib. 2. de Missa, cap. 15. 3. To represent the sweet odour of Christ, S. German. in Theoria. 4. To [Page 267] signifie, that our Prayers are to be directed unto God, Psal. 140. S. Thomas 3. p. Quaest. 83. Art. 5. 5. To expel Devils, Innocent. 3. lib. 2. cap. 17. Thesaurus S. Rituum, pars 2. Tit. 4. p. 161. Durand gives us some o­ther pretty Reasons and mystical significati­ons of this Ceremony, which I must pass over for brevity sake, Ration. lib. 4. cap. 31. num. 1, 2, 3.

The Heathen burnt Lamps and Torches in their Sacrifices, Gyrald. de diis Gent. Syn­tag. 17. Passim. Natal. Com. Mythol. lib. 1. cap. 10. Apuleius de Asino Aureo, lib. 11. Ceres, Mother of Proserpina, was called Tae­difera, because at her Sacrifices this Ceremo­ny was constantly observ'd.

Thus our Romanists have Wax-Candles burning at their Mass, Conc. Trident. Sess. 22. And several most weighty reasons are urged by Gavantus for this usage, and most pro­found Mysteries discovered in it: 1. The Ordo Romanus requireth Lights in the Mass, in type of that Light of which we make Sa­craments, and without which we shall grope at noon-day, as in the night. 2. This Light [Page 268] also signifieth the Faith of the people, whom the Candlesticks represent, Innocent. 3, or the Charity of Christ in his Sacrifice. 3. Be­cause Christ, as Fire, takes away the filthi­ness of our sins, Biel. Lect. 13. 4. Because we expect the Bridegroom with light. 5. To excite and stir up Devotion, Soto 4. Dist. 13. q. 2. Art. 4. 6. To express eternal Joy, represented by this Sacrament, Thesaur. S. Rituum, par. 1. Tit. 20. p. 105.

6. The Heathen used Pipes and Trum­pets in their Sacrifices, Gyrald. de diis Gent. Syntag. 17. p. 499. Rosin. Antiq. Rom. lib. 3. cap. 33. Alex. ab Alex. Gen. Dier. lib. 4. cap. 17. Nat. Com. Mythol. lib. 1. cap. 15. And that the Ancients used them instead of Bells, Durand hath confessed, Ration. lib. 1. cap. 4. num. 3.

Thus our Romanists ring a little Bell at the Mass, Durand. Rational. lib. 4. cap. 41. Gavant. par. 1. Tit. 20. p. 106. And in a solemn Mass they ring the great Bells, Ga­vant. par. 2. Tit. 7. p. 197.

7. The Heathen did eat little round Wa­fers, after the Sacrifices were over, in Ho­nour of the Gods to whom they were of­fer'd, Alexander ab Alex. Genial. dier. lib. 4. cap. 17. Pollux Onomast lib. 6. cap. 6.

Thus our Romanists have their round Wa­fers or Hosts, which after the Priests conse­cration [Page 269] and oblation, the people eat. And their Durand hath discovered excellent Mysteries in this Figure: ‘The Bread (saith he) is made round in the form of a penny, to signifie, That the Bread of life was sold for thirty pence; that the Earth is the Lords, and the fulness thereof; and that Christ is without either Beginning or End, Ration. lib. 4. cap. 30. num. 8. & cap. 41. num. 8.’ And not less witty is their Gemma animae de Antiq. Ritu Miss. lib. 1. cap. 35.

And the Image of the Cross impressed on the Host, is derived by Gavantus from the old Romans, Imago vero Crucis in Ho­stia deducitur a Romanorum usu, qui panem coquebant quadrifida incistone in formam Crucis decussatam, ex quo laudabilior est Imago Crucifixi tantum in Hostia, quam aliud quicquam. The Image of the Cross in the Host is deduced from the custom of the Romans, who made their Bread with an Incision in the form of a Cross, &c. Thesaur. S. Rituum par. 2. Tit. 7. p. 182.

It were easie to instance in many other particulars; but these are sufficient to prove the conformity of our Romanists with the old Pagans in their Mass-Ceremonies.

CHAP. XXV. PROCESSIONS.

THAT our Romanists in their Proces­sions imitate the old Pagans, will ap­pear, if we consider these particulars:

1. In their Processions some ludicrous Show preceded: ‘Behold (saith Apuleius) the Anteludia of this great Procession, lei­surely walking on: Here one playeth the Soldier with his Sword and Belt about him; there another acteth the Hunts-man with his short Coat girt close, with a Wood-knife, or Faucheon at his side, and Hunt­ing pole in his hand. Another clad in purple, acts the supreme Magistrate, and has the Fasces carried before him. I have also seen (saith he) a tame Bear dressed up like a Lady, carried in a Horse-litter, and an Ape with a woven Cap on his head, De Asino Aureo, lib. 11.’

And for the better entertaining of the rude people, they carried also a certain ludicrous Image, which the Latins call Citeria Quid ego cum illo disertem amplius, quem ego erecto in pompa rectitatum in ludis pro Citeria, atque cum spectatori­bus sermo-cinatnrum? Cato in M. Cecilium apud Festum.; they [Page 271] ordinarily derive it from [...] and [...], al­luding therein to the loquacity of the Mag­pye; for this Image was made to chatter something like that Bird. Plautus makes mention of another formidable Idol, that was carried in their Processions, which he calls Manducus; 'twas a great ugly Image, with a wide mouth riven up to the ears, and gaping horribly, and making a gnashing with its teeth to the great terror of the simple. Of this Mormo Juvenal speaks, who saith, That it scares the children of the Ru­sticks in their Mothers bosome by its wide gapings.

And the like is done by Papists in their Processions. ‘In the pomp (saith Polydor Virgil) of our Supplications or Processi­ons, there uses some ludicrous Show to pre­cede; as Ranks of Soldiers Horse and Foot, or some chattering Image, ridiculous and loquacious, or else gaping with wide chaps, and making a gnashing noise with its teeth, very formidable to behold, with other sport­ful sights; amongst which the ancient Pro­phets are personated, and Boys with wings go singing, as if they were of the Heavenly [Page 272] Quire of Angels; whom, immediately fol­lows a Company of men and women dan­cing after their Musick; Here one acts Da­vid; there another, Solomon. Some play the parts of Queens and Princesses; others of Hunts-men. Beasts also are brought into the pomp, an Ape or Monky,—De Invent. Rer. lib. 6. cap. 11.’

‘In their Processions (saith Jacobus de Voragine) which they make three days before our Saviour's Ascension, the custom is, especially in the Gallican Churches, to carry the Image of a Dragon with a long tail. On the two first days this Image goes before the Cross with its tail erected; but on the last day it comes after the Cross with its tail hanging down, Legend. 66. This Dragon (saith Durand) represents the Devil, who for three Ages or periods of time hath deceived men, viz. Before the Law, under the Law, and under the Go­spel; which times are signified by these three days. In the two first Ages he reigned; and▪ being as it were Lord of the world, had a long tail; hence Christ calls him the Prince of the VVorld; and S. John saith, That the Dragon drew with his tail the third part of the Stars of Heaven. And to express this Power and Dominion, on the two first days the Image is carried be­fore [Page 273] the Cross in the foresaid manner. But in the time of the Gospel he's overcome by Christ, and power is given to the Angels to cast forth unclean spirits; and therefore on the third day this Image follows the Cross with its tail hanging down, Rational. Divin. Officior. lib. 6. cap. 102. num. 9.’

2. The Heathen carried the Images of their gods in their Processions, Baruch 6. 3. After these (saith Apulcius) come on with a slow pace the peculiar pomp of the God­dess her self—De Asino Aureo, lib. 11. Vossi­us informs us from Dionysius Halicarnassae­us, That the Romans carried about the I­mage of Cybele in Procession, De Origin. & Progress. Idol. lib. 2. cap. 52. Alexander ab Alexand. in Genial. dier. lib. 5. cap. 27.

Thus do Papists carry the Images of their Saints along with them in their Pro­cessions, Polydor Virgil de Inventor. Rerum. lib 6. cap. 11. The Fathers in the Council of Constance, Decreed a solemn Procession for the removal of the Plague; and that the Image of S. Roch should be carried by the Clergy through the City, Baronius Mar­tyrol. Aug. 16.

3. The Heathen had Musick, both Vocal and Instrumental, in their Processions. Some play'd on Flutes and Pipes, and others Sung most sweetly, Apuleius de Asino Aureo, lib. 11. [Page 274] The Processions which the old Romans ob­serv'd in Honour of the Goddess Cybele, are thus described by Dionysius Halicarnas­saeus; They carry the Goddess through the City, they sing Hymns, play on Instruments &c. apud Vossium de Origin. & Progress. Idolat. lib. 2. cap. 52. The Salii sing Hymns in their Processions, saith Plutarch in vita Numae. Gy­raldus speaking of their Processions, saith, Sacro carmine supplicare, & Deum pacem ex­poscere solebant. Syntag. 17. p. 482. And Alexander ab Alexandro affirms of the Gre­cians, That they commanded an old Song to be sung in their Processions, In Genial. dier. lib. 5. cap. 27.

And thus do Papists in their Processions: Boys with Wings go singing, as if they were of the Heavenly Quire of Angels, Polydor. Virgil. ibid. Let Hymns be alternately sung, Gavantus Thesaurus S. Rituum, pars 4. tit. 12. Durantus tells us, That in a solemn Procession, a Boy was suddenly carried up into the Air, by a certain Divine Power in the sight of all the People, even into Hea­ven; where he heard that Divine Song, wherewith the Angels praise God continu­ally; which when he had heard and learn­ed, he was let down again, and reported it to the People: The Song was, Holy God, Holy Strong, Holy Immortal, Have mercy on us. And [Page 275] hereupon 'twas commanded, that this Hymn, viz. Thrice Holy, should be sung thorow the World, De Ritibus Eccles. lib. 2. cap. 10. The same Story is related by Jacobus de Voragine, Legenda 66.

4. The Heathen strewed the Ground along as they went in their Processions, with odo­riferous Herbs and Flowers, Apuleius, ibid.

And thus do Papists: The air is filled with Odours as they go; and the ground they pass over, strew'd with Flowers, Poly­dor Virgil de Inventor. Rerum lib. 6. cap. 11.

5. The Heathen carried burning Lamps and Torches in their Processions, Apuleius de Asino Aureo, lib. 11. Alexander ab Alex. and others.

And thus do our Romanists: There are men carrying Torches in their Hands, saith Polydor Virgil. In Procession let the Clergy (saith Gavantus) immediately precede the Priest that officiates, and let the rest go be­fore the Clergy; all carrying Wax-Candles in one Hand, and laying the other upon their Breasts, Thesaurus S. Rit. pars 4. tit. 12.

6. The Heathen had Heralds in their Processions, who cry'd to the People to give way, that the Pomp might not be im­peded by any rudeness and crowding; nor any look down out of their Windows upon [Page 276] them; and that they should mind what they were doing, Apuleius, ibid.

And thus have Papists in their Processi­ons: ‘To some (saith Polydor Virgal) is appointed the Office of speaking unto the People, to give way, that the Pomp may march on without impediment; And Boys and Girls are prohibited to look down out of their Windows, ibid. Durantus de Ritibus Eccles. lib. 2. cap. 10. num. 10.’

7. The Heathen in their Processions went to the Temples and Altars of their gods, Gyraldus de diis Gent. Syntag. 17. p. 482. Alexand. ab Alex. in Genial. dier. lib. 5. cap. 27.

And that Papists do the same, that is, go in their Processions to the Temples and Al­tars of their Saints, is clear from their daily Practice, and Testimony of all their Writers.

8. The Heathen attributed great Power and Efficacy unto their Processions, both to remove Judgments, and procure Blessings. This is clear from the Confessions of Gyral­dus, [...]rissonius, Alexander ab Alexandro, and others.

And the same Power and Virtue do our Romanists attribute to their Processions. Jacobus de Voragine, Durantus, and others, tell us, what great Wonders have been wrought by them.

Can one drop of Water be more like unto another, than these Roman Processions are to those of the ancient Pagans? Where­fore Polydor's Inference is most true; Ita Romani factitabant, & aliae pleraeque Gen­tes, a quibus ad nos ritus ejusmodi dubio procul manavit; So did the old Romans, and many other Nations, from whom with­out all doubt these Rites and Ceremonies were derived to us, De Inventor. Rerum lib. 6. cap. 11.

CHAP. XXVI. FƲNERAL-CEREMONIES.

1. THE Heathen washed and anoint­ed the Bodies of their dead, A­lexander ab Alex. in Genial. dier. lib. 3. cap. 7.

Aeneid. lib. 6.

And Homer speaking of the dead Body of Achilles, saith;

And their Writers tell us, that they had certain persons whose Office 'twas 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 'tis 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 'twas 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 [Page 280] 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. [Page 281] 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.

‘'Tis 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 [Page 282] 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.

And Martial speaks to the same purpose, Lib. 8. Epigr. 43.

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; Ʋnde haud dubie ortum est, ut apud nos illud idem in cujusvis funere servetur; [Page 284] Hence 'tis, 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,

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, [Page 285] 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 s [...]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: [Page 287] 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.

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.