The Root of Romish Rites and Ceremonies, Text

The Root of Romish Rites and Ceremonies · Text

p. 1THE ROOTE OF ROMISH RITES AND CEREMONIES; Shewing That the Church of Rome hath borrovved the moſt part of her Ceremonies of the Jevves and ancient Pagans; and that from this ſpringe proceeded the Iubile.

WEE reade in the 17. chapter of the 2. booke of the Kings, that the nations which the Kinge of Aſſyra ſent into the countrie of the tenne Tribes of Iſrael, mingled theire idollatries and ſuperſtitions with the ceromonies of the Law: ſo that at one and the ſame time, they worſhipped the Lord and did ſeruice to theire falſe Gods. The maiſters of the church of Rome hauehave imitated this mixture, which was an abhomination vntounto the Lord, for they hauehave brought, into the Chriſtian Religion, the Ceremonies of the Iewes and Heathen. This truth is ſoe certaine, that the moſt famous Doctours of the church of Rome are conſtrained to acknowlegde it. But the miſcheife is, that inſteade of condemning and correcting this corruption, they vndertake to defende it. For the Author of the Canon p. 2Conſecrationem, In the 3. part of the Decree of Gratian diſt. 1.after he had repreſented the Ceremonies, which the Iewes of old obſerued in the conſecration of the Tabernacle and all the veſſels thereof, reaſoneth on this ſort, If the Iewes which ſerued to the ſhadow of the Law did theeſe things, much more ought wee to doe them, wee to whome the grace is manifeſted which is giuen by Jeſus Chriſt. The Gloſſe paſſeth yet further, ſaying: If the Pagans did this (note the good argument) how much more ought wee to doe it? To be ſhort, there you finde this goodly maxime, That it is p…rmitted to reaſon after the example of the Infidels. De inventoribus rerum lib. 5. c. 1.Polydore Virgil alſo ingeniouſly acknowledgeth that many things in the Church of Rome hauehave deſcended from the Hebrewes, and from the ancient Romans and other Pagans. Breifely it ſeemeth that theeſe people ſearch theire glorie in theire ſhame: For one of theire moſt renowned Cardinals, and a moſt zealous Defender of the Papal throne,Baronius. is not aſhamed to write that the Ceremonies of the heathen hauehave beene ſanctified by the Chriſtians. And G. de Choul Counſelour to the King,In his Diſcourſ. of the Relig. of the anciēt Rom. p. 339. de l'impreſsion de Lyon 1581. ſpeaketh in theeſe termes, If wee behold it curiouſly, wee know that many inſtitutions of our Religion are taken and tranſlated from the Ceremonies of the Aegyptians and Gentiles. Although theeſe Maiſters ſhould hold theire peace, the thinge it ſelfe ſpeaketh. For the whole Papal hiarchie is founded on the example of the Iewes, who had theire high Prieſt, theire Sacrificers, theire Leuites: and yet amonge them divers orders and functions. That the Romiſh church hath founded her hiarchie and the diverſitie of her Orders on the example of the Iewes,In the 1. part of the Decree of Gratian diſt. 21. beſides that the thinge is cleere enough, the Author of the Canon Decret is acknowledgeth it, & Polydore Virgil de inuentor. re…um lib. 4. cap. 5.

The Preiſtly habbits and ornaments, which wee ſee in the church of Rome, hauehave alſo beene frained after the patterne of the Iewes: For conſider the myſt call habits of the Preiſts, Biſhops and Popes; and compare them with thoſe of the Sacrificers and high Preiſts of the Hebrewes, and you ſhall finde an admirable reſemblance. For therefore it is that Polydor Virgil neately confeſſeth, that the Romiſh Preiſts hauehave borrowed of the Iewiſh Preiſts the moſt part of theire ſacred habits;De invent. rerum l. 4. cap. 5. & 7. and that it is euident enough that the inſtitution is rather p. 3Hebraicall, then Apoſtolick. And indeede the Apoſtles were neuer clothed in the habbits of Biſhops, nor in thoſe of Popes. Reade on this ſubiect Pope Innocent the 3. Myſteriorum Miſſae lib. 1. And the Biſhop of Mande, Ration. diuinor. Officior. lib. 3. The faſts of fowre times had alſo tooke theire originall of the Iewes,In the 1. part of the Decree of Gratian diſt. 76. fol. 84. as is ingeinouſly acknowledged by the Author of the Canon, Iejunium quarti. And the Biſhop of Mande Ration. divin. Officior. lib. 6. cap. 6.

De Conſecratioue diſt. 1.It is from the Iewes that the church of Rome hauehave borrowed the manner of building and conſecrating theire Temples: as is confeſſed by the Author of the Canon Conſecrationem. And the Biſhop of Mande Ration. divin. Officior. lib. 1. cap. 1.

Platina. Tit. Liv. in his Decades Supplicationes, quis nos proceſsiones vocamus, fiebant circa delubra fanaqu… & pulvinaria, in quibus honos dijs dabatur, praece dentibus pueris ingenius ac Sacerdotibus coranatis, ac lauream tenentibus manum, voce modulatae canentibus carmen, ſuoſequent maximo Pontifice vel curione: deinde ſequentibus patritijs ac ſenatorihus cum confugibus & liberis pleru… que coronatis.It is from the Roman Heathens, which is attributed to Agapet the Romane Pope: But this was Inſtituted above a thouſand yeares before him; for the ancient Romane Idolaters called it Supplication. A forme Inſtituted by Numa to goe on Proceſſion, either to appeaſe the wrath of the gods, to obtaine peace, or to pray unto God for the fruits of the earth; the order was in this mannor: Firſt before the Proceſſion walkt certaine young children, then the ſacrificing Prieſts clad in white Surpleſſes, ſinging Hymnes, Paeans, & Canticles to the honour of their gods. Then marched the high Prieſt, or Curio: Then marched the Romane Senators, with their wives and children: and ſometimes the common people aſſiſted. There was commonly carried about in Proceſſion, the Shrine or Reliquarie of god Iupiter, or of Anubis, by ſome Prieſts clad in white Surpleſes, with ſhaven heads, and thereon wearing crownes. This Crowne was of ſuch reverence & eſteeme, that the Emperour himſelfe Commodus Antonius high Pontifex, cauſed his head to be ſhaven and cut round, expreſſely to carry the Cabinet of god Anubis. Before the Cabinet or Reliquarie, went a Cierger, p. 4carrying a light taper in his hand. When the Proceſſiō went along through the ſtreets, there were ſeats erected,Apul. lib. 17. de Aſt. aur. Blond lib. 2. de Rom. trium. Alex. ab Alex. lib. 5. cap. 27. In the Book of the diſcourſe of the ancient Romaines Religion. Lamprid. Apri. l. 11. de Aſin aur. Alex. ab Alex. lib. 50. cap. 27. Herod in his Hiſtories. Ierem. in his Epiſt. ad Indaeos in Babylonem abducendes. Ne verticem de raditore, nove barbane vollitote. Levis. 19. Nec ingyrū acrotur. dum attondebit is comam veſtram, veſtram, nec radetis barbam, Ezech. 44.Ezek 44 to ſerve for ſtations or places, where the Prieſts, which caried the relicks were apointed to reſt and take breath. When the Proceſſion was ended, the Temples were opened, the Altars and Images perfumed with Inſence, and the Reliquies of their gods ſhewed. On thoſe dayes, when the Proceſſiō wentabroad, a Feaſt was celebrated, the ſhops were cloſedvp, the Hall of Iuſtice ſhut in, and the priſonners unſhackled: who can better diſcipher the order of Proceſſions obſerved even at this day, by the Miſſalians Inſtructed from father to ſonne in the Pompilian Religion. What other Author can be alleadged touching the Ceremonies performed in Proceſſion, except Numa Pompilius himſelfe? If the Miſſalians ſought not out further, for their crowned ſhaven crownes, and white Surpleſſes which the ancient Aegiptian Idolaters were wont to vſe: the Prieſts of the Goddeſſe Iſis, or the Babilonian ſacrificers, wearing their heads & beards ſhaven. As for the Law of God, the contrary therein was obſerved, and the ſacrificing Prieſts were forbidden, to cut their heads or haire round, & to ſhave their heads. And as for the Law of the Goſpel, there is no ſuch like ceremony commanded by Ieſus Chriſt, nor by his Apoſtles: thy muſt therefore needs proceed from the ancient Pompilian Religion. For other things in the Proceſſion, they have added the carrying of the Croſſe or banner: this Banner was tearmed by the ancient Romane Idolaters Labarum: which was reputed a ſacred enſigne, ſo much revered by the Dictators & Emperours, as alſo by the ſouldiers that went to the wars. Antenor firſt pictured in that Banner a Sow, by reaſon p. 5of the name Troja, which in the vulgar Italian tongue ſignifies a Sow: which enſigne Antenor vowed and dedicated in the Temple of Iuno, Ex libris Meſsalae ad Octavianum Auguſtum: Apul. lib. 2 de Aſm. aur.Queen of the heavens: becauſe the Sow, was the conſecrated Victime to the ſame Goddeſſe. The old Roman afterwards cauſed a Mercuries Caduce to be drawn upon the Banner whereon was painted the picture of two Serpents coupled together: then was an Eagle portrated for the Enſigne of the Romain Empire.

See on this ſubject Philo in his Treat of Contempla. Ioſeph. de bello Iudaic. lib. 10 cap. 7. Et Euſeb. lib. 8. praepar. Euang. cap. 4.A litle before the comming of Ieſus Chriſt into the world' there aroſe vp in the Iewiſh church a certaine ſort of people whome they called Eſſeniens, that is to ſay Saints, foraſmuch as they affected a perticular auſteritie and holines of life. They liued a part by confraternities, they receiued no Infants into theire order, but only men of yeares and old men, and they were not receiued but after certaine yeares of probation, whoſoeuer made himſelfe of theire body, he ought to bring in all his goods, for they liued all in common, and no man poſeſſed any thing in propper, they had theire repaſt common, and theire particular chambers, whereinto no man entred that was not of theire Sect. And there the moſt part voluntarily abſteined from mariage.Deinvent rerum lil. 7. Cap. Polydore Virgil holdeth that this is the originall and liuely image of the monaſtick life, ſaueing that he obſeruet that the Monkes of the church of Rome come not neere the holines of the Eſſeniens: ſeing that, ſaith he, they hauehave for the moſt part theire tables royallie couered: they plunge themſelues in delights, purchaſe honours, and hauehave an inſatiable deſire of the riches of the world. He might hauehave added that the Eſſeniens liued not in idlenes as the Monkes, for euerie one of them had theire trade, and got his liueing by the labour of his hands. Before the riſing of the Sunne, they gaue themſelues to meditation, but after the Sunne beganne to ſhew forth his beames, they appliced themſelues to labour. In ſteade of eating the goods of the poore, they excerciſed themſelues in almes giueing. Alſo they were true, and theire p. 6word was as good as an oath. Alſo they did not binde themſelues by vow neuer to marrie, neither feared that m…riage was ſacrileidge and a defiling, the abſtinence from it was volluntarie. But to proſecute theſe differences further would be to depart from the ſubiect.

The Iudaicall Church had a holy oyle, with the which were anointed the Tabernacle and all the veſſels thereof, they alſo anointed theire Kings and theire Preiſts. So the Church of Rome would alſo hauehave diuers ſorts of oyles, which ſhe conſecrateth with prayers and horrible coniurations. The ſame ſerueth her to anoint the Temples, the Alters and the Chalices; therewith ſhe anointeth the liueing and the dead, Princes, Popes, Biſhops, Preiſts and Deacons &c. It is a drugge which ſhe vſeth in Baptiſme, Confirmation and Extreme Unction. Whereon ſee Durand Ration. divin. offic. lib. 1. cap. 8. and Polydore Virgil. de invent. rerum lib. 5. cap. 3.

The Judaicall Church had alſo certaine waters for the Legal purification. So the Church of Rome would hauehave her holy water to put away veniall ſinnes,De Conſecrat. diſt. 3. and driue away ill ſpirits. On which reade the Canon Aqua. and the Biſhop of Mande Ration. divin. offic. lib. 4. cap. 4. and Polydore Virgil de invent. rerum lib. 5. cap 8. And euen as the Iewiſh Preiſts waſhed themſelues before they applied themſelues to the Sacrifices: So the waſhing of Preiſts is one of the Ceremonies, which goeth before the Maſle. See Polydor Virg. de invent. rerum lib. 5. cap. 11. Out of the ſame ſpringe proceedeth the cuſtome of burning incenſe on the Altar, as the ſame Polydor obſerueth, De invent. rerum lib. 5. cap. 16.

If I did not feare that my pen would ſwell to high, I could repreſent an infinite number of ſuperſtitions, which the church of Rome hath borrowed of the Iewes. So becauſe the Iewes celebrated Eaſter with vnleauened bread, the Church of Rome will not celebrate the Euchariſt with leauened bread. As the Iewes had their lampes which enlightened the night in the Tabernacle, ſo the Church of Rome lighteth Candals and Torehes, which enlighten the night and the day. As in the Judaicall Church there was a vaile which couered the moſt holy place, where was the Propitiotorie and the Cherubins: ſo the p. 7Church of Rome, in the time of Lent, couereth her Images with white linnen. As the high Preiſt had his litle bels faſtened to the hem of his garment, whereof he made the ſound to be heard when he entred before God into the holy place, and when he departed thence: ſo the Preiſts hauehave theire litle belles, which they cauſe to ſound when they lift vp that which they call God: alſo when they carrie it to ſick perſons, and as they returne.

To be ſhort, by litle and litle they hauehave ſurcharged the poore Church with the yoake of Judicall Ceremonies, contrarie to the expreſſe commandement of the Apoſtle: Why tempt ye God to put a yoake on the neck of the Diſciples,Act. 15.10Acts 15:10 which neither wee nor our fathers were able to beare. Our Sauior Jeſus Chriſt, who is the body and truth of all the ſhaddowes and figures of the Moſaicall Law, hath put away by his owne propper blood all thoſe ordinances, and hath fixed them to his croſſe, according to the ſaying of the Apoſtle,Col. 2.14.Col 2:14 He hath blotted out the handwriting of ordinances which was againſt vsus, and tooke it away, nailing it to his croſſe. The Church of Rome hath not been content to repatch the vaile of Ceremonies which Chriſt Ieſus hath torne by his death: but which is more ſhe hath thereto ſowed all ſorts of peeces and patches, which ſhe hath borrowed of ancient Paganiſme. And indeede it is of the ancient Pagans that ſhe hath learned to ioyne the ſpirituall power with the temporall: for Ieſus Chriſt did not exerciſe on earth any power or iuriſdiction temporall, inſomuch as he refuſed to deuide the inheritance betweene two brothers. But the heathen Emperours did ioyne both the powers together, qualifying themſelues, for the moſt part, Emperours and Soueraigne Pontifes. So the Popes boaſt of * both the ſwords, holding that Ieſus Chriſt hath giuen them both the earthly and the heauenly Empire. * To manifeſt that this is the Beaſt to which the Dragon viz. the Ethnick Empire gaue his throone. Rev. 13.

It is of the ancient Pagans that the Popes hauehave learned to make themſelues to be adored after theire election, for when Cornelius proſtrated himſelfe at the feete of S. Peter to worſhip him, that excelent Apoſtle lifted him vp againe, ſaying,Act. 10.Acts 10 Stand vp I my ſelfe alſo am a man, Rev. 19.Rev 19the verrie Angels would not be worſhipped. p. 8But amongſt the Pagans when they conſecrated a ſoueraigne Pontife, This adolation of the ancient pontifis is repreſented by G. du choul. diſcours of the Relig. of the ancien Rom. pag. 266.he was adored and worſhipped of eueryevery one. As when the Pope is choſen they ſet him on the Altar, and all the Cardinals goe to the adoration.

It is of the ancient Pagans that the Popes hauehave learned to ſuffer men to call them GODS: For the Apoſtles ſaide they were men of the like affections as others. But the Emperour Domitian made himſelfe to be called Dominus Deus noster, that is,Act. 14. Suetonius in Domitiano.Acts 14 Our Lord God. Which blaſphemie is found in the ſame words in the Gloſſe of the Extrana. Of Iohn 22. where the Pope is alſo called Dominus Deus noſter.

It is of the ancient Pagans that the Popes hauehave learned to make men kiſſe theire feete. For Ieſus Chriſt waſhed the feete of his Apoſtles Ioh. 13.14. but the Soueraigne Pontifes among the Pagans made theire feete to be kiſſed.See vn this ſubject, Polyd. Virg. de inven. verum. lib. 4. cap. Diocleſian ordained by a publick Edict that all ſorts of perſons ſhould proſtrate themſelues before him and kiſſe his feete: and to make them the more venerable, he adorned his Pantofle and enritched it with gold, pearles and pretious Stones. Another monſter of nature to wit C. Caligula had before that manifeſted the ſame pride.Seneca de benefic. lib. 2. cap. 12. For it is reported of him, that after he had abſolued Pompeius Pennus, whome he pretended to hauehave offended him, he ſtretched him out his left foote to make him kiſſe it, all though this perſonage was of the Conſular dignitie. It is alſo of the Pagans that the Biſhop of Rome hath learned to make himſelfe to be borne on the ſhoulders of men: For the Apoſtles went a foote:Polyd. virg. de invent. verum lib. 4. cap. 10. and Jeſus Chriſt made his entrie into Jeruſalem, riding on the fole of an aſſe. But the ritch Pagans made themſelues to be borne in litters on the ſhoulders of theire ſlaues. Thereof reade the Satyres of Juvenal, and the Epigrammes of Martial.

Tertul. Apolog. adverſ. Gentes cap. 23.The ancient Pagans acknowledged one God who had the vniuerſal Empire ouer all creatures. But ouer and aboue, they worſhipped an infinite number of Gods, demie Gods and Godeſſes. So the Church of Rome doth likewiſe confeſſe that there is one Soueraigne God, Creatour of all things, and that he hath no companion. But ouer and beſides him there are many he Saints and ſhe Saints, which ſhe inuoketh in her neceſſity, p. 9and to whome ſhe yealdelth diuine honours. The numbre of theſe Saints increaſeth day by day: and the new commers, finding no place in the Calender, endeauour to thruſt out the old: witnes S. Ignatius, who was ſeated into the place of S. Germain: where vponupon a ſuite was commenced by the Chanons of S. Germain of Auxerrois, who preuailed in theire cauſe againſt the Ieſuits. And iuſt as the Pagans worſhipped verrie many Godeſſes, but they had a particular one, whome they called the Queene of heauen: So among the ſhe Saints, which the Church of Rome worſhippeth, there is one to which many giuegive the title of Goddeſſe, and which almoſt all acknowledge for the Queene of heauen and Ladie of the world. Amonge the Pagans one and the ſame God was diuerſly named, according to the diuerſity of the places, where he was worſhipped, or the effects which were aſcribed vntounto him. For ſo there is ſpeech of Iubiter Ammon, Inbiter Olympien, Iubiter Stator, Iubiter Ultor, Iubiter Victor, Iubiter Conſeruator, Iubiter Feretrien &c. In imitation whereof the Church of Rome hath diuers names for one and the ſame he Saint and ſhe Saint: ſo they celebrate our Lady of Laurette, our Ladie of Montferrat, our Ladie the Egyptian, our Ladie of Ioy, our Ladie of good newes, our Ladie of recouerie, our Ladie of the Annontiation, our Ladie of Snowes, our Ladie of Feuers, our Ladie of deliuer vsus from the paines of Hell &c. And euen as the ancient Pagans had theire litle Gods which neuer went alone as Caſtor and Pollux; ſo the Church of Rome worſhippeth certaine litle Saints, which goe not but by two and two, as S. Coſme and S. Damain, though they be not of the order of S. Francis. Amonge the ancient Romans, no one could be publickly ſerued and worſhipped, who was not placed in the ranke of the Gods, by the Senats of Rome: Euen ſo amonge the new Romans, no man may be publickly ſerued and inuoked, who hath not beene canoniſed and put into the ranke of the Saints by the Pope and Cardinals, who are the Senators of new Rome. The Gods of the Pagans had theire particular offices and aſſignements. Neptune preſided ouer the waters, Aeolus ouer the winds, the Goddeſſe Ceres cōſerued the corne. And Bachus had the care of the wine: The men of war followed p. 10the Standart of Mars. Men of learning addreſſed themſelues to Minerua. The Poets inuoked Apollo, and the Phiſitians Aeſculapius. The Mariners had theire refuge to Nepture: the hunters implored the fauour of Diana. Vulcan was the God of Smiths. Pan was the God of Shepheards, Mercurie of Marchants &c. So the Church of Rome hath diſtributed to eueryevery Saint his office and charge: the idollatrie abideth on the Theatre of the world: but ſhe hath chāged the perſonnage and borrowed a new maske. Ianus hath left the keies and the gate of heauen to S. Peter. Lucina hath reſigned the care of child-bed women to S. Marguerite. Of old they addreſſed themſelues for raine to Iubiter Pluuius: but now the extraction is granted to Saint Genivieve. Then thoſe that would be preſerued from or healed of the plauge idolatrized a certaine buckler, which fell from heauen, as they ſaide, in the time of Numa: at this day idollaters on the like occaſion addreſſe themſelues vntounto Saint Roc. Saint George a horſe back hath ſupplanted Mars, and taken the care and conduct of Bartailes. Saint Katherin preſides ouer the Sciences inſteade of Minerva. The Phiſitians hauehave renounced Aeſculapius to receiue S. Coſme and S. Damien. Sea men inuoke S. Nicolas inſteade of Neptune. Hunters hauehave abandoned Diana to follow S. Euſtace and S. Hubert, &c. If I feared not to eſtrange my ſelfe from my ſubiect, I ſhould make you ſee that the perticular deuotions to this or that Saint are founded on childiſh reaſons; and ſuch as expoſe the Chriſtian Religion to ſcorne. For the ſicke abſurdly affect the Saints whoſe names hauehave a kinde of reſemblance with theire greifes. So thoſe that labour of the goute waite for theire eaſe from S. Gotard: thoſe who hauehave ſoare**In French mammelles. breaſts hope to be healed by S. Mammard. For the euill of the eyes they hauehave recourſe to S. Lucie: and for the**Oreilles. eares they crie to S. Ortilie. They recommend les Acariaſtres the mad men to S. Acaire. And becauſe in Italien matto ſignifies a foole, they recomend the fooles to S. Mathurin. I could ſet before you an infinite number of the like: But behold here ſome that are noe leſſe pleaſant. Becauſe the Printers print in Latin, and of old in France all the publick arts were donne in Latin, the Secretaries and the Printers hauehave choſen p. 11for theire Saint, Saint John porte Latin. Becauſe the Tilers mount the horoſe tops, therefore they would hauehave no other patron then Ieſus Chriſt, who is mounted aboue al the heauens, The roſting cookes would hauehave no other then the virgin Marie for theire Goddeſſe, and they deuoutly celebrate the feaſt of her aſſumption, becauſe aſſum hath a ſignification of roſting. And foraſmuch as, les Megiſſiers font amas de laine, the Tanners heape vp woolld, they hauehave choſen the Magdelaine. The looking-glaſſe makers and the Spectacle-makers are alſo wel met, for becauſe the looking-glaſſes clearely repreſent the images, and the ſpectacles make one ſee cleerely, they doe hommage to Saint Claire. The beſt pauement is drawne from the Rock, therefore Saint Roc is the pauiers Saint. Saint Eloy is the patron of Smiths, becauſe Eloy in the Greeke ſigbufies nailes. Saint Creſpin is the fauourit of Shoemakers, becauſe Crepide is a Latin word, ſignifyring a pantoufle. The moſt naſtie of all trades calls on S. Fiacre becauſe of the goodly correſpondence of the name, but it is to much to ſtirre theeſe ſtinks,

Amonge the ancient Pagans, eueryevery countrie and euerie citie, yea eueryevery familie had his tetular God, to whoſe keeping and protection it commended it ſelfe. Dagon was the God of the Philiſtius, Aſtorot of the Sidonians, Molec of the Ammonites, Kemos of the Moabites, &c. the Syrians had for theire God Aftartes, the Arabes Diaſeres, &c. Romulus was the tetular God of Rome, and Apollo of Delphos.Tertul. Apolog. c. 23. Carthage put her ſelfe into the protection of Iuno, Athens into that of Minerua, and Cyprus into that of Venus, &c. In the place of theeſe falſe Gods and Goddeſſes, the Church of Rome hath put he Saints and ſhe Saints, which ſhe acknouwledgeth for patrōs and protectors. Saint Denis is the patron and as it were the tetular God of France. Saint Iames hath the protection of Spaine. England, Scotland and Ireland hauehave choſen S. George, S. Andrew and S. Patrik. Rome hath caſt her ſelfe into the armes of S. Peter and S. Paul. Venice calleth on Saint Mark. The citie of Siennae is altogether vowed to the virgin Marie. But the citie of Paris repoſeth her ſelfe in the boſom of Saint Geniuiena, to beſhort, there is not ſo poore a village which hath not his patron, to whome it aſcribeth the glorie and yealdeth p. 12the praiſe of its conſeruation. What ſhall I ſay more, for ſuch opinion as the Pagans had of old of theire Gods and Goddeſſes, ſuch opinion in theſe dayes hauehave they of the Church of Rome of their he Saints and ſhe Saints, this ſpoken by a Miniſter ſeemes a paradoxe: but in the meane while it is ſuch a manifeſt truth, that Ludovicus Vives, although a Spaniard and of a contrarie Religion, made no difficultie to write, Multi Christiani in re bona peccant quod divos divaſque non aliter venerantur quam Deum. Commentar. in S. Aug. de civitate Dei ad Marcel lib. 8. c. 28.Nec video in multis quod ſit diſcrimen inter corum opinionem de ſanctis, & id quod Gentiles putabant de ſuis Dijs. Indeede many Christians offend much in this that they doe not otherwiſe worſhip he Saints and ſhe Saints then as God: Neither doe I ſee in many what is the difference betweene the opinion they hauehave of Saints, and that which the Gentiles had of theire Gods.

The Pagans beleeuing that theire Gods dwelt in an heauenly pallace, repreſented them on earth by an infinite company of images; which they had in greate honour. They placed them in the Temples, ſet them vponupon the Altars, faſtened them in croſſe waies; euen the Images which they clothed in magnificent habbits, and crouwned with flowers; and the which they carried in proceſſions on the ſhoulders of theire ſhaven Preiſts. So the Church of Rome beleeueth that her Saints are in heauen: but ſhe worſhippeth theire Images, placeth them in the Temples, ſetteth them vp on theire Altars, faſtens them in croſſe Wayes, and on the Gates of the Cities, lighteth candelles to them, vowes Pilgrimages to them, clothes them, paints and crownes them with flowers. The Preiſts carrie them in proceſſion on theire ſhoulders: the people fall on theire knees before them &c. Breifly all the idollatries which of old the Pagans committed in the place of the Images of theire falſe Gods, the Church of Rome now practiſeth the ſame in the place of the Images of her Saints. The ancient Pagans conſecrated Temples and Altars to theire Gods; as the Church of Rome doth dedicate and conſecrate to the Saints. And as wee hauehave before obſerued, that the Pagan Gods hauehave quitted vntounto the Saints the protection of cities & Kingdoms, and yealded to them the care of trades, and the cure of all p. 13ſickneſſes: ſo hauehave they alſo reſigned to them theire magnificent Temples and ſtately adorned Altars: for Platina, the Secretairie of the Popes, aſſures vsus that the murtherer Phocus gaue leaue to Boniface the 4. to conſecrate vntounto the Virgin Marie, and to all the Saints in Paradiſe. Pantheon, In the life of Boniface 4.which was a Temple dedicated to all the Gods, and to theire mother Cibella. They hauehave taken away the Images of the pretended Gods and Godeſſes to place there the Images of the Virgin Marie and the Saints. The ſame hath beene practiſed concerning the other Temples: For in place where they were conſecrated to Saturne, to Iubiter, to Mars, to Apollo, to Iuno, to Minerua, to Venus &c. they dedicate them to S. Adrian, to S. Marie of paines of hell, to S. Marie of feuers, to S. Petronilla, to S. Laurence, to S. Marie of Minerua, to S. Barba &c.2. Booke of his Dialog. chap. 8. It is ſo as in the report of Pope Gregorie, S. Benedict hath chaſed Apollo from mount Caſſin; and hath placed in his roome S. Martin; and hath demoliſhed the Altar of the falſe God to build another to ſainct John.Idem lib. 3. cap. 7. So vnderunder the ſame caution an Italien Biſhop made war againſt the ſame Apollo, and tooke from him his Temples to giuegive to S. Adrian.

Out of the ſame ſpringe hauehave iſſued the feaſts of the Church of Rome;Polyd. Virg. de rerum invent. lib. 6 c. 7. & 8. for as the Pagans conſecrated feaſt dayes to theire Gods, ſo alſo would the Church of Rome dedicate them to theire Saints. And like as on the feaſt dayes of the Pagans, the Preiſts were crowned with flowers,Idem lib. 5. cap. 1. and the Gates of the Temples were adorned with Laurel and the like: ſuch is the ornament of the Feaſts of the Church of Rome, and namely of the Iubile. For all the Gates and Stations are inuironned with greene buſhes, and a ſigne hanging out, where are painted the Armes of the Pope, with this inſcription in greate letters, TO THE GREATE JUBILE. Such are the buſhes and ſignes of drinking howſes, where they ſell the Beſt, Wine and the good double beere. Note Reader that it is not without a myſterie: For it is in theeſe places that the Woman clothed in ſcarlet, expoſeth vntounto Sale the wine of her abhominations.

Adde herevnto that in the Pagan Feaſts it was expreſly forbidden to labour, and thoſe that wrought were puniſhed.Idem. But it was permitted to play, to dance, and to commit all ſorts of p. 14inſolencies. This is the true Image of the Popiſh Feaſts: For a poore man that worketh in his ſhop to releiue his languiſhing familie is ſure to be ſeuerely puniſhed, though the Law of God ſay, ſixe dayes ſhalt thou labour. But they enter vnpuniſhed into Tauernes brothels and other ſhameles places. They beleeue not that the Feaſt day of a Saint is well celebrated, vnles they make good cheere. It is then that the Preiſts & people make merrie; and that they commit the greateſt exceſſe of gluttonie and drunkennes. There is not a man ſo miſſerable that will not ſpare ſomwhat to feaſt his freinds on the feaſt day of his pariſh.It is aboute the ſame time & the ſame inſolences. And Polyd. Virg. confeſſeth it, de rer. inv. l. 5. c. 2. Polydor Virgil acknowledgeth that this cuſtome is come from the ancient Romans, de rerum inuent. lib. 5. c. 1.

Moreouer if here they looke neerer, they ſhall finde a greate conformitie betweene the Feaſts of the ancient Pagans, and them which at this day are celebrated by our aduerſaries. For the folies and maſques of ſhroftide hauehave ſucceeded to the Bacchanales, or at leaſt to that idle Feaſt which the Pagans celebrated to theire greate Goddeſſe:The folies of this Feaſt are repreſented by G. du Choul in his diſcours of the Relig. of the anciēt Rom. p. 271 For on that day they gaue leaue to eueryevery one to paſſe the time in all ſort of inſolencies, to goe in maſque, and in what accoutrement one would. And there was neither Magiſtrate, nor dignitie ſo greate, nor ſo honourable, to whome it was not permitted to change habbits. So the Feaſt of the three Kings hath ſucceeded to the Saturnales, whereon reade Baptiſta Mantuan Faſtorum lib. 8. And the feaſt of Innocents hath ſucceeded the Lupercales, during the which the younge people went ſtarke naked through the citie, beating thoſe they met with certaine whips, that were made of the ſkin of a Buck or goate.See Plutare. in the life of Romulus, and G. du Choul p. 175 The younge women were contented to be beaten, eſteeming, that this ſerued to make them conceiue and be bleſſedly deliuered. And indeede thoſe whips had then the ſame virtue, that the girdle of Saint Margret may hauehave at this day. The Feaſt of the Chaire of S. Peter (according to the teſtimonie of the Biſhop of Mande) was anciently called the Feaſt of the banquet of S. Peter,Durandus Ration. div. offic. l. 7. cap. 8. becauſe it ſucceeded to a Pagan Feaſt, in the which the poore idollaters offered to God of theire wine and meate on the tombe of theire Parents. So the Feaſt of the bonds of S. Peter hath ſucceeded to a feaſt of the chaine of gold of the Emperour p. 15Auguſtus, as the ſame Doctor confeſſeth Ration. divin. offic. l. 7. c. 19. But the moſt remarkable of all is the Feaſt of Candlemas, or the purification of our Ladie; for the ancient Romans celebrated in the beginning of Februarie,Thēce comes the word Feurier, that is to ſay purifying. the Feaſt of the purification of Febra, mother of God Mars. And in the honour of this Goddeſſe they lighted torches & lampes. But when Pope Sergius ordained that this Feaſt of the Purification ſhould be celebrated in honour of the Virgin Marie (whether he knew that this holy & bleſſed Virgin takes pleaſure to be ſerued after the Pagan manner, is a greate queſtion) and that the people ſhould goe through the churches holding torches & candels in theire hands. You may read this in Durād, Rat. diu. offic. l. 7. c. 7.

De rerum invent. l. 5. cap. 1.When the Pagan Preiſts were conſecrated, they made a ſolemne banquet: as it may be ſeene in Apulee in his golden Aſſe. Polydor Virgil holdeth that thence commeth the cuſtome that the Preiſts whē they ſinge theire firſt maſſe make a feaſt, and inuite theire fellow Preiſts and freinds to drinke of the Theologicall wines.See the deſcription of the Feaſt of the heathen Pontifes in G. du Choul: and that of the Popes in the booke of the Sacred Ceremon. And here I may not omit that there was nothing more dilicious, nor more curiouſly ſought then the ſupper which was made after the conſecration of the cheife. Pagan Pontife. It is after this modell that the ſolemne banquet is ſet out, which is made after the coronation of the Pope. But there is ſomwhat peculiar in this Papall banquet, that Emperours ſhould hold the water to the Pope while he waſheth, and that Kings ought to be placed below the Cardinals, the Pagan antiquitie neuer ſauw ſuch a monſter of pride.

This deſcription of the Veſtals may be read in the Diſcourſe of G. du Choul p. 236. 237.It is after the imitation of the ancient Paganiſme, that the Church of Rome hath builded her Couents of Religious Women and Nunnes: For there was of old at Rome Virgins, which were called Veſtals, foraſmuch as they were conſecrated to the Goddeſſe Veſta, and dwelt in her Temple. Theſe Virgins were held in greate honour amonge the Romans; and they eſteemed them moſt holy, whē they came to rendre themſelues Veſtales, they were ſhaued, as the Nunnes at this day, they tooke a vaile and were reinueſted with longe white robes. The entrie of theire howſes was forbidden to men, as that of the reformed monaſtaries of the Nunnes. They had publick rents and reuenues; and wealthy perſons on theire p. 16deathbeds bequeathed them greate riches. And as the Religious Nunnes hauehave an Abbeſſe, who commaunds them; ſo the Veſtals had alſo theire Gouerneſſe, who was called Maxima. In the Couent of the Veſtal Virgins there were certaine litle Nunnes, who were there from theire infancie. So the Couents of the Church of Rome are full of Infants and younge maides. But behold one notable difference. That during the ſpace of tenne yeares, the Veſtales learned the manner of theire Seruice: during other tenne yeares, they applied themſelves to the ſeruice and ſacrifice: and other tenne yeares following they taught the younge Nunnes newly receiued. But at the ende of thirtie yeares they were permitted to marrie. Wherefore the Pagans will riſe in iudgment with the Church of Rome, and will condemne her of the tyrannie, which ſhe excerciſeth toward poore maides, who beeing raſhly caſt into a Couent, or beeing trained there by force and conſtraint, can neuer goe out againe, no more then the fiſh which is foliſhly catched in the net.

It is after the Pagan immitation that the Monkes Diſcipline themſelues, and that there are confraternities of Whippers, for God hath forbidden his ſeruants to make inciſion in theire fleſh:Lev. 19. 1. King. 18.Lev 191 Kgs 18 but the Preiſts of Bahal cut themſelues with kniues till the blood came. And the Preiſts of the Goddeſſe Cybell whipped and lacerated themſelues till the blood run downe: and after haueing heaped vp Gold and ſilver, which good people gaue them, they made good cheere in ſecret, and looſed the bridle to all kinde of filth and diſſolutnes, whereof reade Apulee in his golden Aſſe.

It is out of the ſame ſhop that the Preiſts and Monkes hauehave learned to ſhaue themſelues and weare crownes againſt Gods expreſſe commandement to his people.See G. du Choul. pag. 299. Levit. 19.

Polydor. l. 5 cap. 9. G. du Choul pag. 305. See the Hiſt. of Euſeb. continued by Rufin. l. 12. cap. 26.It is out of the ſame Schoole that the Church of Rome hath learned to build her Altars to the Eaſt, and that theire Preiſts turne themſelues that way when they offer theire Sacrifices.

The goodly cuſtome of carrying God in proceſſion, and in a iourney is alſo deriued of the ancient heathen, for the Romans carred in proceſſion theire greate God Jubiter. And the Chaldeans caried here and there the fire which they adored for p. 17theire God. Aboue all I finde it wonderfull that the Pagans hauehave giuen to theire God Iubiter, the ſurname of Piſtor, as appeareth by that verſe of Ouid.Apulée his Golden Aſſe lib. 3. Candida Pistori ponitur ara Ioui, for nothing could better ſucceede to Jubiter Piſtor then a God of bread. The Pagans had alſo certaine hoſtes which they called hoſtias circumforaueas, and it ſeemeth this word was expreſly inuented to repreſent the hoſts, which the Church of Rome carries from place to place. Looke into the writings of the ancient Pagans,Lib. 11. and G. du Choul. pag. 271. and namely into Apulee in the deſcription of the feaſts of theire greate Gods, and ſee the Preiſts crowned with flowers carrying them in ſolemne pompe on theire ſhoulders, with veſſels of gold and ſilver; the men and womē of what ſort and condition ſoevergoeing in proceſſion, the ſtreetes were adorned and ſtrewed with flowers; the aire reſounded with the wiſe of the trompets; and they ſunge the muſick before the idoll. Breifely, they obſerued almoſt all the ſame ceremonies, which are now obſerued on the day which they call the feaſt of God. As to this that the Pope,Or Corpus Chriſti day. on the day of the moſt ſolemne proceſſion, makes his God to be carried on a white Hackney, while he is proudly carried on the ſhoulders of the moſt honourablemen in the citie: and as to that alſo, that he makes the ſame God to be carried amongſt his baggage,This is found in the booke of the Ceremonies of the Romiſh church. when he takes a iourney with his Cardinals, this hath noe example in all antiquitie, for there neuer was ſo wretiched a Pagan, that did not render more honour to his God, them the Pope yaeldeth to that, which he makes ſhew to acknowledge for his God and Sauiour.

The Church of Rome worſhippeth certaine litle Jmages of waxt, which they commonly call the Agnus Dei. The Pope doth conſecrate and baptiſe them,This alſo is found in the ſame booke. and giues them power againſt haile, lightenings and tempeſtes, and that which is moſt horrible, he perſuades them that this will doe away theire ſines, noe leſſe them the blood of Chriſt it ſelfe. This abhominable idollatrie hath his foundation in the ancient paganiſme, for the greate Pontife did likewiſe conſecrate certaine figures of the lightening of Iubiter. The poore Idollaters worſhipped theeſe litle Images; and beleeued that there was in them a certaine virtue againſt lightenings and tempeſts. p. 18But it is better to ſet out this compariſon by the words of the Lord of Choul. In his Diſcourſe of the Relig. of the anciēt Rom. p. 285.As wee adore, (marke the words wee adore: for theeſe men are offended when wee accuſe them of adoring Images) the figure of the litle Lambe of God, becauſe it repreſents Jeſus Chriſt: and in like manner the figure of the Doue, becauſe it denoteth the holy Ghoſt: iuſt euen ſo the Gentils had in ſingular reuerence the lightening of Iubiter: by the which they declared the figure of theire greate God, thinking that it guarded them from Tempeſt, and that it had a certaine virtue after it was conſecrated by theire greate Pontife. And that which the Gentiles did in theire rediculous ſuperſtitions, wee hauehave transferred into our Chriſtian Religion, cauſing our litle Agnus Dei, and our bells to be conſecrated and bleſſed, which by this meanes take a virtue to chaſe away Tempeſt and foule wether. And iust ſo the ſalt and the water by theire benidictions and exorciſmes take a force and virtue to driue away deuils.

Plato l. 24. & Plutarc. touching the face which appeared in the round of the Moone.The ancient Pagans thought that the Soules of all good and verteous perſons departed out of the body to a place of repoſe and felicity: that thoſe who were altogether wicked and vngodly were caſt headlong into eternall fires and torments: But that thoſe who beeing good and honeſt were neuertheles defiled with remediable ſinnes (ſuch as at this day they call venial ſinnes) were purged in a fire; and tormented for a time in the aire or in priſons vnderunder the earth; whence they were deliuered after they had by theire owne propper torment expiated theire ſinnes.De purgato. l. 1. c. 11. They are theſe doting Pagans, who hauehave kindled the fire of the Roman Purgatoire. And indeede Cardinal Bellarmine proues that there is a Purgatoire by the teſtimonie of Plato, Cicero and Virgil. Moreouer there are in the Church of Rome famous Doctors,Bellar. de purgatorio l. 2. cap. 7. who teach that beſides Hell, Purgatorie Limbus Patruum, and the Limbus of the younge Infants who die without baptiſme, there is a fift place, which is as an odiferous medow and ſprinkled with flowers, where the Soules reioyce themſelues before they enter into Paradis. Compare but this with thoſe Eliſian feilds taught by Plato, and you ſhall ſee that one and the ſame ſpirit of errour hath inuented both the one and the other fables.

p. 19The ancient Pagans prayed for theire dead, and offered ſacrifices, and by many other ceremonies thought to lighten theire torments. Thence is come the prayers for the dead in the Church of Rome; and that by ſinging of Maſſes, ringing of Bells &c. they beleeue to leſſen the time and qualitie of theire peines. And euen ſo as on the ninth day after the death, the Pagans vſed a ſolemne ſeruice,Polyd. Virgil de invent. rerum l. 6. ca. 10. during the which they magnificently enterteined the Preiſts of the falſe Gods: So in the Church of Rome, ſeauen dayes after the deceaſe, they doe the ſeruice of the dead; and while the friends of the defunct are weeping, the Preiſts ſing and make merrie. Thence came the Canon by which it is forbidden to Preiſts to be in heauines when they are called to celebrate the ſeruice of the dead:In the Decree of Gratian. diſt. 44. can. nullus. but whether they obſerue the rule of this Canon, that is a queſtion by it ſelfe.

And to the ende that the Pagan ſuperſtition might here hauehave noe preeminence,Polidor Virgil de invent. rerum lib. 6. cap. 9 iuſt ſo as beſides the ſeruice which they did in perticular for eueryevery dead perſon, the Pagans had alſo theire annuall Feaſts, deſtinated to celebrate the memorie of the dead, viſit theire Sepulchers and pray for theire ſaluation: So the Church of Rome doth eueryevery yeare celebrate the Feaſt of the dead. The people run to oppreſſe the church yards, ſtriueing who ſhal mumble out moſt praiers, he that will not take paines to write them gets another to doe it for money; the Bels ring of all ſides, and this muſick of the dead laſteth all night.

The ancient Pagans did greately boaſt and btag of theire miracles. Reade theire hiſtories, and you ſhall ſee of theire Images falling from heauen of others that remoued themſelues, that did ſweate, ſpeake, &c. ſo the Church of Rome boaſteth of her miracles (they ought alſo to accompaine the Sonne of perdition.) Reade the Legends of Saints, and you ſhall ſee Chambers tranſported by Angels, and Images falling from Heauen; you may alſo ſee that they bend themſelues, ſpeake, kiſſe, &c. And euen as the Pagans faſtened Tables in the Temple of theire God,Polyd. Virgil de invent. rerum lib. 5. cap. 1. by whome they thought they had receiued helpe, and therein writ the diſſeaſes whereof they had beene healed, the Church of Rome followes the ſame cuſtome; p. 20for they aſcribe to the Saints all the cures and miraculous healings which are donne: and for a memoriall to poſterity ſhe conſecrates inſcriptions of them in the Churches and Chappels. This may be ſeene in our Ladie of Ardilliers, and in ſuch other places of idollatrie.Ibidem. Out of the ſame Springe hath proceeded the cuſtome of offering in the Churches Images of waxe and Candels. And as the Pagans offred to theire Gods Images of earth made after the reſemblance of the parts of theire bodies:Ibidem, theſe Images were called Oſcilia. So the ſuperſtitious of the Church of Rome, who hauehave ſom part of theire bodies afflicted make vowes to God and the Saints; and then when they hauehave recouered theire health, they offer an Image of waxe of the faſhion of the hand, the foote or the breaſt which hath beene healed. And as ſuperſtition hath no bounds, the cuſtome hath paſſed from men to beaſts: ſo that at this day they ſet in the Churches the like Images of theire Oxen,De inuent. rerum lib. 5. cap. 1. theire horſes and ſheepe. Polydor Virgil approues this ſuperſtition, and holds that to feare to imitate in this point the Pagans is ſcrupulous**Or baſhfulnet. puritaniſme.

I could preduce an infinite number of ſuch ſuperſtitions and Ceremonies, which the Church of Rome hath borrowed of Paganiſme: but this would deſerue a Treatiſe by it ſelfe. In the meane while I can not omit this note, that it is by an harmonious concordance that the Church of Rome hath founded many of her Ceremonies on Iudaiſme, and on Paganiſme. For example, wee hauehave ſeene that the Church of Rome authoriſeth her hiarchie on the example of the Iewes, but ſhe auoueth this alſo to be a Pagan inuention:See the 1. part of the Decree of Gratian diſt. 21. Can. Decret. For the Decre of Gracian, after it had repreſented the diuerſitie of the Roman Clergie, compoſed of ſimple Preiſts, Archpreiſts, Biſhops, Archbiſhops, Primates, Metropolitans, Patriarchs, Popes, addeth that this diuerſity did principally proceede from the ancient Pagans, who had theire Preiſts, theire Archpreiſts &c. a confeſſion which is drawne from the maiſter of the Sentences, lib. 4. diſt. 24. litt. M. the Biſhop of Manda acknowledgeth the ſame truth, Ration. diuin. offic. lib. 2. cap. 1. n. 22. But there is none more propper formal on this matter then G. du Choul,In his Diſcours of the Religion of the ancient Rom. p. 337 whoſe owne words are theſe: The Romans had another faſhion of ordaining theire Preiſtly dignities, as theire greate Pontifes, the litle Pontifes, p. 21Flamins, Archflamins and Proflamins: iuſt ſo as wee hauehave the Pope, the Cardinals, Biſhops, Archbiſhops and Patriarchs: Colleges, as the Canons: and men of the guard, as are the knights of S. Iohn of Ieruſalem.

Wee hauehave ſeene that the Church of Rome formes the habbits of her Preiſts after the patern of the Iewes, but ſhe hath alſo borrowed the faſhion of the Pagans, as G. du Choul acknowledgeth in theſe words: And if wee here obſerue it curiouſly, Of the Reli. of the ancient Rom. p. 337.wee know that verrie many institutions of our Religion are taken and tranſlated from the Ceremonies of the Egyptians and Gentiles, as are the coates and ſurpleſſes, the crownes which make the Preists, the bowings of the head toward the Altar, the ſacrifical pompe, the muſick of the Temples, adorations, prayers, and ſupplications, proceſſions and Letanies: and many other things which our Preists vſurpe in our myſteries.

Wee hauehave learned that the Feaſts of fowre times hauehave tooke theire originall from the Iewes;De inuent. rerum. l. 6. cap. 3. but it is alſo an inſtitution deſcended from the Pagan antiquitie. Polydor Virgil acknowledgeth it, and proues it by the teſtimonie of Ovid. The Church of Rome confeſſeth that ſhe hath learned of the Iewes to dedicate Churches: but ſhe acknowledgeth alſo that it hath the praiſe of Paganiſme: For ſhe formeth her ſelfe after the example of Nebuchadneſar, who inuited all the greate ones of his Kingdom to the dedication of his Image of gold, Durand Ration. diuin. offic. lib. 1. cap. 6. n. 2.

The Church of Rome hath learned of the Iewes to goe in proceſſions; but ſhe ought alſo to giuegive thanks to the Pagans,De inuent. rerum l. 6. c. 11. & 12 as Polyd. Virgil acknowledgeth. Conſider the Proceſſions of Babylon, written in the 6. chapter of Baruc: theire Gods carried on ſhoulders; the ſhorne Preiſts, who cried in carrying them; the people who went before and behinde, and which worſhipped, and you ſhall ſee that it is a liuely image of the proceſſions of the time.

The holy water deſcended from the Iewes, but it alſo ſprunge from Pagan ſuperſtition: For the Pagans purified themſelues with conſecrated water, which alſo they called luſtrate, that is to ſay purifying. They alſo ſprinckled the dead:Virg. Aeneides l. 6. and noe otherwiſe then is practiſed at this day, they had an p. 22aſpergile,As you may ſee in G. du Choul pag. 289. 290. 291. and a beneſtier at the entrie of their Temples, where the Preiſts & the people tooke of the water, as they entred into theire Temples. And in this point the conformitie is ſo greate, that the figures, which were made to repreſent the aſpergile and the beneſtier of the Pagans, ſeeme to hauehave beene drawne to repreſent the outils of the Church of Rome; and to the end that eueryevery one might point to it with his finger. G. du Choul hath ſet this ſuperſcription on one of the Pagan beneſtiers, A litle beneſtier portatife like that which wee vſe in our Religion.

Wee hauehave ſaide that burning of incenſe on the Alter, and waſhing before the beginning of ſeruice is a Iudical ceremonie: but Polydor Virgil holds that it hath beene borrowed of the Fagans de invent. rerum lib. 5. cap. 11. &c. Aboue all I finde it admirable that the Jewes, the Pagans and the Papiſts ſerue themſelues of the ſame weapons, and employe the ſame reaſons to defend and ſtrenghten themſelues in theire abuſe: for they all alleadge for theire ceremonies theire antiquitie and the proſperity that hath accompanied the obſeruation. The Prophet Ieremie exhorts the children of Iſrael in the name of God to turne from the idollatrie of theire fathers, who had burnt incenſe to the Queene of heauen, and the rebellious people anſwered him, As concerning the word of the Lord which thou hast ſpoken to vsus, Ierem. 44.Jer 44wee will not heare it. But for certaine wee will doe all that which is gonne out of our mouth, burning incenſe to the Queene of heauen, and making asperſion to her, as wee hauehave donne, wee and our fathers, the Kings and the Princes amongst vsus in the Cities of Iuda, and in the ſtreetes of Ieruſalem, and hauehave had our fill of bread, and hauehave beene at our eaſe, and hauehave ſeene noe euill. But from the time that wee hauehave ceaſed to burne incenſe to the Queene of heauen, and to make asperſions to her, wee hauehave had want of all, and hauehave beene conſumed by the ſword and by foemiue. And the Phariſes ſaide to Jeſus Chriſt:Matth. 15. & Marc. 7.Matt 15Mark 7 Why doe thy Diſciples tranſgreſſe the traditions of the Elders? And behold an accuſation framed againſt S. Steuen the firſt Martyr of Ieſus: This man heere ceaſeth not to ſpeake blasphemies against this holy place and the Law: Act. 6.Acts 6For wee hauehave heard him ſay that this Jeſus of Nazareth ſhall p. 23deſtroy this holy place and ſhall change the ordinances which Moſes hath giuen vsus.

The Senate of Rome for many ages oppoſed themſelues to Chriſtianitie, namely longe after the Emperours had ſubmitted themſelues to the Sonne of God, the Senators were giuen to the defenſe of the Pagan ſuperſtitions and ceremonies: they alleadged the ſame reaſons that the idollatrous Iewes did.Epiſtolarum l. 10. Epiſt. 54. Reade the Epiſtles of Simmachus, namely thoſe that were written on this ſubiect to the Emperours Valentinian, Theodoſius and Arcadius. That which he preſſeth in all his Epiſtles is the antiquitie of theire Ceremonies; and the good luck that the Roman Empire had during the time that ſhe obſerued the Religion of her anceſtors. He bringeth in the Citie of Rome proſtrate at the feete of the Emperours, and making this Oration to them: Right good Princes fathers of the Countrey, hauehave reſpect vntounto my yeares, wherevnto J am come by the meanes of my holy cuſtomes. Permit me to obſerue the Ceremonies which were taught me by my ancesters; and whereof I hauehave noe cauſe to repent me; that I liue according to my cuſtome, ſeeing, I am free. It is this diuine ſeruice that hath ſubiected all the world to my Lawes. It is this Religion which hath chaſed Hannibal from my Walles, and the Gaules from the Capitol. Is this that then for which J hauehave beene conſerued, to the ende that they ſhould come to reproue me in my ſo greate age? Of what kinde ſoeuer the Ordinances may be which they would eſtabliſh, the reformation of my old age can not but be late and iniurious.

Theſe are the ſame reaſons which they of the Church of Rome alleadge againſt vsus: For when they can not by reaſon eſtabliſh, and much leſſe by holy Scripture authoriſe theire friuolous and vaine Ceremonies,Bellarm. de Eccleſ. l. 4. cap. 18.Sir 50:4 they make a Buckler of antiquitie: And are not aſhamed to put temporall proſperitie among the markes of the Church.

p. 24Moreouer there are many ſuperſtitions and perticular ceremonies whith the old and new Rome defend by the ſame reaſons and couer with the ſame protexts, for example thoſe, that would excuſe Caligula for putting forth his feete to hauehave them kiſſed,Seneca de beneficijs lib. 2, cap. 12. ſay that it was not donne through inſolence, but only to let them ſee his pantoufle enriched with gold and pearles, and euen ſee they excuſe the Pope; for his flatterers will make vsus beleeue that it is not through pride that he makes Princes and Kings kiſſe his feere, but to honour the croſſe of gold which is embrodered on his pantoufle.Auguſtin. de civit. Dei. lib. 8. cap. 18. Ambroſ. in Epiſt. ad Rom. cap. 1.Rom 1 The ancient Chriſtians reproached the Pagans with the multitude of theire Gods, and deified men which they adored the Pagans anſwered that in honouring theſe perſonages, which were the freinds of God, they honoured God himſelfe. That theſe bleſſed Spirits carried the praiers of men vntounto God. That by the creatures they went to the Creatour, no otherwiſe then as one goes to the Kinge by his officers. There is not a child ſo litle that knowes not that theſe are the excuſes of the Church of Rome, when wee reproch them that ſhe worſhippeth a million of Saints, though in the whole Scripture wee hauehave neither commandement, nor promiſe nor example.

G. du Choul diſcours of the Relig. of the ancient Rom. pag. 285.They reproched the Pagans with the worſhipping of Jmages, but they hauehave proteſted, that they honoured not the Images becauſe of themſelues, but for the repreſentation of them, by benefit of whome they had receiued ſo many good things, It is euen ſo that the Church of Rome excuſeth her idollatrie, for the greater part ſay that they worſhip not the Jmages, but the thinge repreſented by them, neuertheles one of theire Cardinals,Bellarmin de imaginn. lib. 2. cap. 22. raiſing the price of theire idollatrie in this reſect aboue that of the Pagans, is ſo hardie as to write that Images ought to be worſhipped in a two-fold reſpect, to wit becauſe of theire prototype, and becauſe of themſelues; and that there is a veneration terminated in the Image.

But to retourne to my purpoſe, J thinke it well founded to put the Iubile amonge the Ceremonies which the Church of Rome hath borrowed of Iudaiſme and Paganiſme. As for Indaiſme it appeareth;Platina in the …ife of Bonifac. 8. for according to Platina Regiſter of the Popes, Boniface the 8. inſtituted the Iubile in imitation of that which is practiſed in the old Teſtament. And to this it is that p. 25Clemēt the 6. had eſpetial regard whē he calleth this ceremoni by the name of Iubile, & ordaineth that it ſhould be celebrated from fiftie yeares to fiftie yeares. There is none more admirable in my opinion on this ſubiect then the Archbiſhop Antonin. for he thinks that the Jubile was figured in the ancient law:Summa ſacrae Theol. part. …. tit. 10. cap. 3. de indulgentijs. And that it had his begining in Abraham, becauſe Lot was fiftie yeare old when Abraham reſcued him out of the hands of the fowre Kings that carried him captiue. Alſo becauſe he was fiftie yeare old when God ſpake to him, and drew him out of the place of his nativitie. Where becauſe Abraham, who was excerciſed in the knowledge of the Starres, knew that the Intemperature of the aire, which commeth of the diuers aſpects of the Planets, purgeth it ſelfe at the ende of fiftie yeares, would imitate on earth that which the Starres doe in heauen, ordaining that fiftith yeare ſhould be called Iubile. Iudge Reader if theeſe reaſons be not pleaſant.

To the ende that the truth may more clearely appeare to the Reader, I will repreſent as in a running table the Pagan ceremonie, and then I will compare it with that of the Roman Jubile. The ſecular plaies were inſtituted by the Conſul Valerius Publicola, aboute the yeare of the world 3434. before the birth of our Sauiour Chriſt 866. after the building of Rome 188. yeares. This is the opinion of Valerius Maximus, Polydor Virgil. and many others Authors ancient and modern. But others hold that theeſe plaies were not inſtituted till 298. yeares after the foundation of Rome vnderunder the Conſulſhip of M. Valerius and Sp. Virginius. When the time of theeſe plaies approched a lyerault went through all Italie to make publication: and inuited the people thither, crying, Come ſee things which ye hauehave neuer ſeene and which you ſhal neuer ſee againe.

Reade the ceremonies of theſe places en Sozime hiſtor. lib. 2. and Onuphrius Ponuin. de ludis ſaecularibus.A litle before the Spectacle began to be ſeene, the Emperour or the Conſuls with fifteene perſonages deputed to ſacrifice in the Capitol and pallace, beeing ſet in chaires before the Temples of Apollo Palatin, and Iubiter Capitolin, diſtributed of certaine things amonge the people, which they thought ſerued to expiate theire ſinnes, as Torches, Sulphure, &c. The people from all parts ran to theſe places: as alſo to the Temple p. 26of Diana, which was on mount Auentin, where the cuſtome was to diſtribute, amonge free perſone, of the barley, wheate and beanes to offer to Parques. The feaſt dured continually for the ſpace of three daies and three nights, during which time they who had charge of the ſeruice, were bound to remoue themſelues into the field of Mars, there to offer ſacrifices to Iubiter, Iuno, Neptune, Minerua, Venus, Apollo, Mercure. Ceres, Vulcan, Mars, Diana, Veſta, Hercules, Laton, to the Gods of the fountaines, to Parques, Pluto and Peoſerpiue. By the commandement of the Conſuls, therein following the Emperours and the fifteene perſonages, that had the care of the plaies, they built three Altars by the riuer of Tibre, on the which they offered lambes in ſacrifice, they alſo kindled lampes, and fire, &c. but the principall idollatrie of all was committed in the place of a certaine relick, to wit an Altar which was builded twentie foote aboue the earth and conſecrated to Pluto and the Goddeſſe Proſerpine, Tullius Hoſtililius raigning in Rome; and after diſcouered by Voluſius Valeſius, in the raigne of Seruius Tullius. They prepared the Theaters and cellebrated the plaies in honour of Apollo and Diana. Men, women and children went to viſit the Temples and Altars, and to offer praiers and ſupplications to the Gods, in ſinging the bymnes compoſed to that purpoſe. So for the plaies which were celebrated vnderunder the Empire of Auguſtus, the Poet Horace compoſed his ſo renowned verſes, beginning, Phoebe, ſylvarumque potens Diana. But as the opinions are diuers touching the durance of the ages, ſo the Authors, which hauehave written of the ſecular plaies, doe but litle agree in the time of the celebratiō of theſe plaies. Some thinke that they were not celebrated but from a hundred and tenne yeares to a hundred and tenne yeares, Onuphrius Pauuin. is of this opinion, which he gathers from the Edict of Auguſtus, the verſes of Horace, of the commentaire of the fifteene perſonages, &c. but the more common and probable opinion is that theſe plaies were celebrated from 100. yeares to 100. yeares, which is that which hath beene held by Marcus Varo lib. 1. de ſenicis originibus Sextus Pompeius Feſtus de verborum ſignificatione lib. 17. Zoſimus hiſtor. lib. 2. and Saint Auguſtin de civitate Dei ad Marcel. lib. 3. cap. 8. Onuphrius p. 27Panuin. confeſſeth alſo that this is the opinion of Valerias Antias, Titus Livius, and the moſt of the ancients. Amonge the modern, Polyd. Virgil. embraſeth and defendeth this opinion, de invent. rerum lib. 8. cap. 1. But after the Emperours, willing to hauehave the glory and pleaſure of the ſecular plaies, ſhortened the time of a hundred yeares, for Auguſtus Caeſar haueing celebrated them during the Conſulſhip of C. Furnius and C. Silanus, Claudius Caeſar celebrated them againe aboute ſixtie or ſixtie three yeares after. In ſo much as by the report of Plinie,In his naturall Hiſt. book 7. cha. 47. one and the ſame man ſerued for Rimer in the ſecular plaies vnderunder Auguſtus, and vnderunder Claudius Caeſar. Whereupon Suetonius obſerueth that when the lyerauld ſolemnly inuited the people, in ſaying after the ancient manner. Come to the plaies which no man hath ſeens, nor euer ſhall againe, this moued the people to a publick laughter: fortie yeares after were ſcarce paſſed when the Emperour Domitian would alſo make the magnificence of his Empire remarbable by theeſe plaies, hereof reade Suetonius in the life of the Caeſars.

Now that the Popes hauehave inſtituted theire Iubile in imitation of the ſecular plaies, the moſt famous Doctors amonge our Aduerſaries doe freely confeſſe, for behold how Polydor Virgil ſpeaketh thereof.De inuent. rerum lib. 8. cap. 1. The ſame Pope (to wit Boniface 8.) ordained that a Iubiles ſhould be celebrated from a hundred yeares to a hundred yeares: the which ſeemeth to hauehave beene donne to diuert the people, and perticularly the people of Rome from the vaine ſpectacle of theire ſecular plaies, and to leade them to the true ſacred ſolemnitie. Onuphrius Panuinius ſpeaketh yet more preciſely. The ſecular plaies, ſaith he,De ludis ſaecularibus. were of old amongst the Pagans that which at this day is our Jubile, which is celebrated from twentie fiue yeares to twentie fiue yeares, wherein men obtaine pardon for all theire finnes as appeares by the Bulles of the Souueraigne Pontifes.

And indeede one can not ſufficiently admire the correſpondence that is betweene the ſecular plaies and the Roman Iubile. 1. The ſecular plaies were celebrated in the citie of Rome: It is the ſame place where the Ceremonies of the greate Iubi…e are performed. 2. The ſecular plaies were performed from a hundred yeares to a hundred yeares. It is the ſame time that p. 28Boniface 8. tooke for the Jubile. An euident teſtimonie that in the inſtitution of this vaine Ceremonie called the Jubile, he had not ſo much reſpect to the Iubile of the Jewes, as to the Iubile of the Pagans. 3. A litle before the Pagan Iubile, the heraults went through all Italie to inuite the people thither: So when the time of the Iubile approcheth they inuite all the world by the ſound of the Papal trumpet, falſely called Apoſtolick. 4. To encourage euerie one to come to the ſport of the ſecular plaies, they promiſed to let them ſee things they had neuer ſeen, nor neuer ſhould againe: So the Popes amplifie by theire bulls the pretended graces of there Iubile, and repreſenting the ſhortnes of life, inuite all the world not to let paſſe ſo fauorable an occaſion. 5. The Emperours Claudius and Dominitian, willing to hauehave the glorie and pleaſure of the ſecular plaies, ſhortened the terme of 100. yeares obſerued by theire Anceſtors. So Clement VI. and Sixtus IV. willing to hauehave part of the glorie and proffit of the Jubile, hauehave ſhortned the terme of the hundred yeares ordeined by Boniface. 6. In the time of the Pagan Jubile they promiſed the poore Idollaters the expiation and abolition of theire ſinnes: So during the new Roman Iubile, the Pope diſtributeth the grand pardons and plenarie indulgentes, taking away both the fault and the puniſhment. There is noe wickednes ſo enormious, which the Iubile will not put away. 7. Before the ſolemnitie of the ſecular plaies, the Emperour went in greate pompe and with greate affluence of people, to the Temples dedicated to falſe Gods: Reade Santarellus, and thoſe that hauehave written the ceremonies of the Iubile, and you ſhall finde that the Pope and his goe in like ſolemne proceſſiōs to the opening of the Iubile. 8. Behold yet one reſemblance admirable aboue all the reſt. In the begining of the Pagan Iubile at Rome, they diſcouered a certaine Altar dedicated to Pluto and the Goddeſſe Proſerpin, and ſo ſcone as the plaies were ended they couered the Altar againe with earth. So at Rome that calleth it ſelfe Chriſtiā, there is a gate which is called holy which is opened at the begining of the Iubile, and ſhut againe as ſoone as it is ended. And it is verrie remarkable that the Pope opens it with a ſilver hammer, and before it is ſhut againe, he doth there put peices of p. 29gold and ſilver: as if he would yet at this day doe honour to the God of riches. 9. The feaſt of the ancient Pagans dured three dayes and three nights: So the Pope hath ordained a certaine number of daies to gaine the Iubile. 10. During the ſecular plaies, men women and children viſited the Temples, the Altars, the Relicks: the like thing is practiſed during the Roman Iubile. 11. During the plaies they offered Sacrifices and preſented praiers to diuers Gods and Goddeſſes: So during the Iubile they addreſſe diuers praiers to he Saints and ſhe Saints. 12. At eueryevery ſolemnitie of the plaies, they compoſed new hymnes: Soe at eueryevery Iubile new praiers and orations. Witnes that which they crie through the citie for the gaining of the preſent Iubile. 13. Note yet that they graued on an Altar of braſſe vnderunder what Conſuls or Emperours it was that theſe ſecular plaies were celebrated.De ludis ſaecularibus. Onuphrius panuinius teacheth vsus that they graued them in the ſame of manner, as they doe the Popes vnderunder whome the Iubile is celebrated. 14. To comfort and raiſe vp the courages of good people, I finiſh this compariſon, that as the Emperours, beeing made Chriſtians, aboliſhed theſe ſecular plaies: Soe we hope that the Chriſtian Kings and Princes will holy aboliſh the Roman Iubile, when God ſhall giuegive them the grace to take into conſideration the ſuperſtition and impietie. For thoſe who hauehave giuen theire power and authoritie to the Beaſt, are thoſe which ſhall eate her fleſh and leaue her deſolate and naked. Reu. 17. Amen.

If any deſiere to ſee further, let him loock the forſayed Authers or a Boock, Imprinted this year in Ingliſch, called the Origenall of Popiſch Idollatry or Birth of Hereſies.

FINIS.

Gentel Reader paſby litterall faults.

End of the text · Charles Drelincourt, The Root of Romish Rites and Ceremonies (1630)