The Novelty of Popery Opposed to the Antiquity of True Christianity, Book 1 · Chapter 15

The Novelty of Popery Opposed to the Antiquity of True Christianity · Book 1 · Chapter 15

p. 38CHAP. 15. OF THE ANTIQUITY OF THE ROMAN CHURCH. A Treatiſe wherein it is ſhewed that the Ceremonies of the Roman Church are deſcended from the antient Hereticks, and that the Pagans and the Jews have contributed towards them.

IT is certain, that truth is more antient then falſhood, ſince falſhood is a corruption of truth. Nevertheleſs every antient Doctrine is not therefore true: For Untruth is almoſt from the beginning of the world, and is but few hours or dayes later then Truth. Wherefore in matter of Salvation every Doctrine muſt be accounted new which is not from the beginning, and hath not God for Author, although it boaſt of Antiquity, and make a ſhew of many Ages; Yea, I ſay, that the more an untruth is antient, the more pernicious it is, becauſe it is more deeply rooted.

The Roman Church boaſteth of antiquity, which we do not gainſay; but freely acknowledge that a good part of her Errors hath been of a very long continuance: For the Roman Religion is patcht up with ſeveral raggs of antient Hereſies. It is a Pandora of Errors, and a coat to which every old Error hath ſowed up its piece. If each of them would take again what they have brought, ſhe would ſtand more naked then Horace his Crow. Of that the proofs are numberleſs: Some of many I have here gathered.

I. Of Traditions and the unwritten Word.

IOſephus in the 13. Book of Antiquities, Chap. 18. ſpeaks thus of the Phariſees:(a)(a)foreign. They have given many rules and obſervations by the ſucceſſion of Fathers, which are not written in the Laws of Moſes. Wherefore alſo Jeſus Chriſt, Matth. 15.3, 9. taxeth them to have tranſgreſſed the Commandment of God by their Traditions. Which Traditions for the moſt part, were not Doctrines directly contrary to the Law, but additions and ſuperſtitious obſervations, and Doctrines not commanded; as to make long their Phylacteries, to faſt twice a week, to uſe many waſhings, &c.

The old Hereticks have followed them: for where Scripture failed them, they had recourſe unto Tradition. Iraeneus chap. 2. of the third Book againſt Hereſies, ſhews it:(b)(b)Dicunt quod ex Scripturis non poteſt inveniri veritas. Non enim per literas traditam illam ſed per vivam vocem. Hereticks ſay, That the truth cannot be found out of the Scriptures, by them that are ignorant of the Tradition, becauſe it was not delivered by letters, but viva voce. There you have the unwritten word. And Euſebius in the laſt chapter of the third Book of his Hiſtory, ſaith, that Papias Biſhop of Hierapolis, Diſciple of St. John, gave himſelf to unwritten Doctrines, and ſo brought in ſtrange and fabulous things.

That which is moſt to be noted, is, that they defended their Traditions and the unwritten Word by the ſame reaſons as the Roman Church in our dayes defends unwritten Traditions: For Irenaeus ſaith in the fore-alleadged place, that thoſe Hereticks fenced themſelves with St. Pauls words, 1 Cor. 2.6. We ſpeak wiſdom among them that are perfect; Which Text(c)(c)Lib. de verbo Dei non ſcripto. c. 8. §. Accedat. Bellarmin likewiſe uſeth for the defence of the unwritten Word.

Tertullian in his Book of Preſcriptions againſt Hereticks, written before he turned Montaniſt, Chap. 25. ſaith(d)(d)Non omnia volunt illos revelaſſe; quaedam enim palam & univerſis, quaedam ſecreto & paucis demandaſſe. the Hereticks of his time would affirm, that the Apoſtles had not revealed all things unto all, but that they had commanded p. 39ſome things publikely, ſome privately unto a few perſons. But himſelf being turned Heretick, defends his hereſie by the unwritten Tradition in the book of Monogamie, Chap. 2. affirming that Chriſt ſent us back to Tradition, when he ſaith, I have many things to ſay unto you, but you cannot bear them yet, And Auſtin in the 97. Treatiſe upon St. John. (e)(e)Omnes inſipientiſſimi haeretici qui ſe Chriſtianos vocant, audacias figmentorum ſuorum quas maxime exhorret ſenſus humanus, hac occaſione Evangelicae ſententiae colorare ſolent, Adhuc habeo multa vobis dicere.All the unwiſe Hereticks that bear themſelves for Chriſtians, will colour the boldneſs of their inventions, which humane ſenſe abhorreth, with the pretence of this ſentence of the Goſpel, I have many things to ſay unto you: Which are the ſame reaſons and Texts which Bellarmine uſeth to under prop Traditions and the unwritten Word. See(f)(f)Bellarm lib. de verbo Dei non ſcripto. c. 5. §. Ad primum; & cap. 11. §. hora. Bellarmine in his Book of the unwritten word, Chap. 5. & 11.

Ireneus ſaith in the 3. Book, chap. 2. That(g)(g)Cum ex Scripturis arguuntur, in accuſationem vertuntur ipſarum Scripturarum, quaſi non poſſet inveniri veritas ab his qui neſciunt traditionem. the Valentinians and other Hereticks when they are confuted by the Scriptures, will accuſe the very Scriptures. And they ſay that the Truth cannot be found out by ſuch as are ignorant of the Tradition. This is the language of our Adverſaries, who being preſt by the Scriptures, will ſay, that Scripture is obſcure and ambiguous, and contains not all that is neceſſary to ſalvation, and ſo ſend us to the unwritten word.

II. Of the Images of God.

THe Hereticks called Vadiani or Audiani, would repreſent God in an humane ſhape, as Auſtin (a)(a)Vadiani cogitatio te carnali fingebant Deum ad ſimilitudinem corruptibilis hominis.atteſteth, chap. 50. ad quod vult Deum. Nicephorus ſpeaking of the Armenians and Jacobites in chap. 53. of the 18. Book, ſaith, They repreſented the Images of the Father, and of the Holy Ghoſt, which is a moſt abſurd thing. An Error condemned by Pope Gregory the II. in an Epiſtle inſerted in Baronius, an. 726. But Baronius notes in the margent, that the Church obſerveth that rule no more: For the Roman Church choſe rather to follow the antient Hereticks, then to obey(b)(b)Deut. 4.15. & 16.Deut 4:15Deut 4:16 Gods command, who forbids to repreſent God in the likeneſs of male or female.

III. Of the Images of Jeſus Chriſt and the Saints.

IReneus, Book 1. chap. 24. ſpeaks thus of the Gnoſticks,(a)(a)Habent imagines quaſdam depictas, quaſdam de reliqua materia fabricatas, dicentes eſſe formam factam à Pilato. They have ſome painted Images, and ſome other formed with other matter, ſaying that they are the figure of Chriſt, made by Pilate. The like is in the Roman Church where they have Images of Jeſus Chriſt, which they ſay to have been made by St. Luke. Auſtin in the firſt book of Hereſies, Ad quod vult Deum, ſaith that Simon Magus (b)(b)Imagineſque & ſuam & ejuſdem meretricis Diſcipulis ſuis praebebat adorandam.made his Diſciples to worſhip Images, his own and his Harlot's. And in the Chap. 7.(c)(c)Sectae Carpocratis traditur fuiſſe ſocia quaedam Marcellina quae colebat imagines Jeſu, & Pauli, & Pythagorae, eas adorando incenſumque ponendo. Marcellina of the Sect of Carpocrates, ſerved the Images of Jeſus, and Paul, and Pythagoras, worſhipping them, and giving them Incenſe. Epiphanius ſaith the ſame in the 27. Hereſie. And in the firſt Book of the manners of the Catholick Church, Chap. 34.(d)(d)Novi multos eſſe Sepulchrorum & Picturarum adoratores. I know many worſhippers of Sepulchers and Pictures: I know many that will drink with exceſs over the dead. And in the firſt Book of the conſent of the Evangeliſts in the 10. chapter.(e)(e)Sic omnino errare meruerunt qui Chriſtum & Apoſtolos, non in Sanctis Codicibus, ſed in pictis parietibus quaeſierunt; nec mirum fi à pingentibus fingentes decepti ſunt. So they deſerve p. 39to fall into errour, that have ſought Jeſus Chriſt and the Apoſtles, not in the holy Scriptures, but in painted wals. Euſebius in the ſeventh Book of his Hiſtory, chap. 17. ſpeaking of the Statue of Jeſus Chriſt at Paneas, which is Ceſarea Philippi, and of the images of the Apoſtles, ſaith, that it was done by ſome foreign, by an heatheniſh cuſtom, thus to honour thoſe whom they think to be their Saviours. Wherefore the Eliberin Synod, Canon thirty ſix,(f)(f)Placuit in Eccleſiis picturas eſſe non debere, ne quod colitur aut adoratur, in parietibus pingatur. forbids to to put any image in the Churches, for fear that the thing that is adored be painted on the wals. Saint Epiphanius in great anger tore a vail in the Church of Anablata, wherein the Image of Jeſus Chriſt, or ſome Saint was painted, as himſelf ſaith in his Epiſtle to John of Jeruſalem, which(g)(g)Apud Hieron. Tom. 2. Saint Hierom hath tranſlated.

But that which is moſt to be noted, is, that the Pagans and the makers of images defended the images of their Gods with the ſame reaſons, as the Roman Church uſeth for the images of the Saints. Tertullian of the Book of idolatry, chap. 5. ſaith, that the(h)(h)Cur ergo Moſes in cremo ſimulachrum ex aere fecit? Image-makers alledged the example of Moſes, who made the brazen Serpent. Arnobius in the ſixt Book againſt the Gentiles, ſaith, that the Pagans called images the Books of ideots.

Euſebius in the third Book of Evangelical Preparation, chap. 7. alledgeth Porphyrius the ſworn enemy of Jeſus Chriſt, ſaying, that men have repreſented divine vertues to the ſenſe by familiar images, (i)(i)foreign.having figured things not appearing by viſible works, to them that by ſtatues as by books have learned to know divine doctrine. So ſpake the mortal enemies of Chriſt.

Athanaſius in his oration againſt the Gentiles, ſaith, that they excuſed themſelves, ſaying,(k)(k)foreign. the images were unto men like the Scriptures, upon which fixing their ſight, they may comprehend ſomething of Gods knowledge. And a little after,(l)(l)foreign. If thoſe images be unto you as Scriptures to contemplate God, as you falſly ſay, All that is the language of the Roman Church.

Alſo the excuſe of Image-worſhippers is borrowed from the Pagans; for Auſtin makes one of them ſpeaks thus,(m)(m)Auguſt. in Pſalm. 113.Ps 113 Nec ſimulacrum, nec daemonium colo, ſed per effigiem corporalem ejus rei ſignum intueor quam colere debeo. I ſerve not the image nor the devil; but in this bodily repreſentation, I ſee the ſign of the thing which I muſt worſhip.

IV. Of the Service of Angels, and of their mediation with God.

THe Roman Church ſerveth Angels contrary to the Apoſtles prohibition, Col. 2.18. Let no man beguile you of your reward in a voluntary humility and ſervice of Angels, &c.

Tertullian in the Book of Preſcriptions, chap. 33.(a)(a)Simonianae diſciplinae Magia Angelis ſerviens. The Magick of the Simonian diſcipline which ſerveth Angels. Auſtin ad Quod vult Deum, puts the Angelicks among the Hereticks, who in Angelorum cultu fuerunt inclinati, bowed themſelves in the ſervice of Angels. They have been condemned by the Council of Laodicea, Can. 35.(b)(b)foreign, &c. Chriſtians muſt not leave the Church of God, go away, call upon Angels, and make Aſſemblies: and if any be found ſerving to that ſecret idolatry, let him be accurſed; becauſe he hath left our Lord Jeſus Chriſt.

Of which order and the cauſe thereof, Theodoret ſpeaks thus in his Comment upon Col. 2. That vice of ſerving Angels, hath long been uſed in Phrygia and Piſidia: Wherefore the Synod of Laodicea, which is the Mother-City of Phrygia, expreſly forbids praying to Angels: and yet to this day they have among them Oratories of Saint Michael: which laſt words are remarkable; for in the Roman Church, there are many Oratories of Saint Michael: Note that he ſaith expreſly, that the p. 41Council forbids praying to Angels: And that one may not ſay, that thoſe ancient Hereticks adored Angels as Gods, and beſtowed Divine worſhip upon them, which the Church of Rome doth not; Theodoret addeth, that they ſerved Angels out of humility, pretending to go to God by the interceſſion of Angels. They ſaid, that the God of the Ʋniverſe is inviſible, but that he is acceſſible by his Angels: And this is the ſame thing that Saint Paul ſaith, by humility and ſervice of Angels: Wherefore Cardinal Baronius an. 60. §. 20. is diſpleaſed with Theodoret, and taunts him.(c)(c)Ex his videas Theodoretum haud feliciter (ejus pace dictum ſit) aſſecutum eſſe Pauli verborum ſenſum. Theodoret (ſaith he) by his leave, hath not well underſtood the ſenſe of Saint Pauls words.

The Pagans would alledge the ſame reaſon, ſaying, that they addreſt themſelves unto Demons and inferior Spirits, that they might preſent their prayers to the Gods, and help them with their interceſſion. Auſtin in the eighth Book of the City of God,(d)(d)Frilſtra eis [daemonibus] hunc detulit honorem, ut quoniam nullus Deus miſcetur homini (quod Platonem dixiſſe perhibent) iſti ad Deos perſerant preces noſtras. In vain (ſaith he) Apulenis hath deferred that honour to the Demons, that they ſhould make a report unto the Gods of our prayers, becauſe no God is mingled with man. And in the twenty ſecond chapter, he ſaith, that they accounted them inter Deos & homines internuncios, & beneficiorum impetratores, to be mediators between God and men, and obtainers of benefits. In the twenty ſixt chapter, he alledgeth Hermes ſaying to Aeſculapius, that(e)(e)Avus tuus O Aſclepi, medicinae primus inventor, omnia nunc hominibus adjumenta praeſtans numine ſuo quae antea ſolebat medicinae arte praebere. his Grandfather having invented medicine on earth, was eſteemed to heal the ſick even after his death. In that manner the Roman Church ſpeaks unto the Saints, employing Angels for interceſſors, and addreſſing her ſelf unto certain Saints in certain ſickneſſes.

And Epiphanius in the hereſie of the Simonians, which is the twenty one, relates, that Simonians would ſay, that(f)(f)foreign. by the [Angelical] principalities and powers, ſacrifices muſt be offered to the Father of the Ʋniverſe.

V. Of the adoration of the bleſſed Virgin Mary, and of the title of Queen of Heaven attributed to her in the Roman Church.

IN the forty fourth chapter of Jeremy, v. 17. the Idolaters make profeſſion of worſhipping the Queen of heaven, ſaying, We will burn incenſe to the Queen of heaven. And Apuleius in his eleventh Book cals the Moon(a)(a)Apud Mileſ. 11. Regina coeli, ſive tu Ceres. the Queen of heaven. That profane name hath been tranſported to the holy and bleſſed Virgin Mary, by ſome old Hereticks named Collyridians, againſt whom Epiphanius writes in the ſeventy nine hereſie, where after a long diſcourſe, he condemneth the women that worſhipped the Virgin Mary, ſaying, that ſuch an honour belongs not to a woman, no not to the Angels. He addeth,(b)(b)foreign. Let ſuch women be repreſt by Jeremiah, and let them trouble the earth no more, and ſay no more, We honour the Queen of Heaven. He had ſaid a little before, If God will not have the Angels to be adored, much leſs her that was born of Anna.

p. 42VI. Of the Adoration of Inanimate things.

THe Pagans worſhipped ſome inanimate, ſome irrational things; the Sun, the Moon, the Ox, &c. The Roman Church worſhippeth the aſhes, the bones, and the rags of the dead. The ſecond Council of Nice, which is reckoned as the ſeventh Univerſal, in the IV. Action, ſaith, We worſhip the aſhes, the rags, the blood, and the Sepulchers of Martyrs. Bellarmine by an expreſs Book maintains the adoration of relicks. All the Romaniſts ſpeak the ſame language, and it is a common practice. The Jeſuite Vaſquez in his 2. Book of the Adoration, in the 4. Diſputation, and the 4. Chapter, ſaith that(a)(a)Res inanimata jure naturae adorari poteſt. by right of nature a thing inanimate may be worſhipped: Yea he comes ſo far as to ſay, that(b)(b)Vaſquez lib. 3. de Adoratione, Diſp. 1. cap. 2. It is lawful to worſhip the earth, yea to adore a ſtraw.

VII. That the Papiſts imitate the Phariſees and Jews in many things.

1. THe Phariſees did ſtudy to make works of ſupererogation, and works not commanded, as to faſt twice a week, and to give the tithes of all their goods, Luke 18.12.

2. They had Traditions, and an unwritten word, as we ſhewed before.

3. They boaſted of Moſes Chair, as the Roman Church of that of St. Peter, and of an imaginary ſucceſſion.

4. They taught that concupiſcence was no ſin, as one may ſee in(a)(a)foreign. Joſephus 13. chapter of the 12. Book of Antiquities. And Jeſus Chriſt, Matth. 5.28. rebuketh the Scribes and Phariſees for miſinterpreting the Law; holding that he that had lookt upon his neighbours wife with a luſtful eye, was not guilty of adultery. The Council of Trent in the 5. Seſſion, declareth that the coveting prohibited in the Law, which St. Paul ſpeaks of, Rom. 7.7. is no ſin, although the Law of God forbid it, and St. Paul call it ſin.

5. The Phariſees uſed vain repetitions in their prayers, and for that were condemned by Jeſus Chriſt, Matth. 6.7. The Roman Church doth the ſame, repeating the ſame prayers while they turn their beads, and binding themſelves to a certain number of reiterated words.

6. The Prieſts and Phariſees had brought the traffick and the market into the Temple. Wherefore Jeſus Chriſt, Joh. 2. accuſeth them to have turned the Houſe of God, which is a houſe of prayer, into an houſe of merchandize. Likewiſe the Pope and the Clergy of Rome have brought into the Church the traffick of abſolutions, diſpenſations, annates, benefices, &c. Of which the Popes themſelves and the Doctors of the Roman Church complain.

7. The Phariſees and Scribes to exempt themſelves from giving account of the corruption of the doctrine which they had brought into the Church of the Jews, ſtopt Chriſt and his Apoſtles with queſtions about their Miſſion or Vocation, ſaying to the Lord Jeſus, With what authority doſt thou theſe things? and who hath given thee this authority? Matth. 21.23. And Act. 4.7. By what power, or by what name have ye done this? The Roman Church followeth that example; and that ſhe may not be obliged to defend her Doctrine againſt our Objections, ſtops us about our miſſion, and asks us reaſon of our calling.

8. The Phariſees demanded miracles of Jeſus Chriſt, and that he would ſhew them ſome ſign: The ſame demand our Adverſaries preſs upon us.

9. The Phariſees were nice in ſmall Obſervations and Ceremonies, but left the principal, and the Eſſence of Piety. They waſhed pots, they tithed mint, anniſe, and cummin, but left the principal, even judgement and mercy, Mat. 23.23. p. 43The Roman Church doth the like, exactly obſerving diſtinction of meats, and Rogation weeks, and amuſing the people about a thouſand petty Ceremonies of Candles, Pilgrimages, Holy dayes, &c. but inſtructing not the people in the Redemption by Jeſus Chriſt, and juſtification by Faith, and hiding holy Scripture from them.

10. The Phariſees preacht juſtification by the works of the Law, and the Jews were foreſtalled with that Doctrine; which made the Apoſtle St. Paul ſo carefully and throughly to confute that Error in the Epiſtles to the Romans and to the Galatians, eſtabliſhing juſtification by faith without the works of the Law. This is alſo one of our principal quarrels againſt the Roman Church, which takes part with the Phariſees, by teaching juſtification by works.

11. The Scribes and Phariſees were taxed by Jeſus Chriſt for adorning and beautifying the Sepulchers of the Prophets, while they perſecuted thoſe that followed the Doctrine of the Prophets, Matth. 23.29. The like they do in the Roman Church: they reverence the relicks of the Apoſtles, but perſecute them that follow the Doctrine of the Apoſtles.

12. The Jews did boaſt of the Temple of God, crying up, The Temple of the Lord, The Temple of the Lord, Jer. 7. and in the mean while profaned that Temple by their life. So doth the Roman Church, making a great noiſe with the title of the Church; a name uſed for a ſhelter of Errors, and to ſet up tyrannie: For the Pope hath changed the Church, which is a ſpiritual Kingdom, into a temporal Monarchy.

13. The Jews being enemies of the Prophets, yet boaſted that their Prophets and Prieſts could not err, ſaying, Jer. 18.18. The Law ſhall not periſh from the Prieſt, nor the counſel from the wiſe, nor the Word from the Prophet. But God contradicteth that preſumption, ſaying, Ezek. 7.26. The Law ſhall periſh from the Prieſt, and the counſel from the antient. This is alſo the boaſting of the Roman Church, that the Pope, as Pope, cannot fall into Error, and that the Church of Rome cannot err.

VIII. Of the Fulfilling of the Law, and of the Perfection of Juſtice.

THe Pelagian Hereticks taught that man can fulfill the Law of God, ſaying that God ſhould be unjuſt, if he enjoyned us to do things which we cannot do, and gave us a Law which is above our ſtrength to obey. Auſtin is diligent in confuting that doctrine, in the Book of Perfection of Righteouſneſs. In the ſixth Reaſon, Celeſtius a Pelagian argueth thus;(a)(a)Iterum quaerendum eſt utrum praeceptum homini ſit ſine peccato eſſe. Aut enim non poteſt & praeceptum non eſt; aut quia praeceptum eſt poteſt. Nam cur praeciperetur quod fieri omnino non poteſt? It muſt be asked again, whether it be commanded to man to be without ſin: For either man cannot be without ſin, and by conſequent, that is not commanded; or he can, becauſe it is commanded: For why ſhould an impoſſible thing be commanded? And in the eleventh reaſon, In vain ſhould that be forbidden, or commanded, which cannot be avoided, or which cannot be fulfilled. This is directly the Doctrine of the Roman Church, and the objections of our Adverſaries, whereby they go about to make our Doctrine odious; ſaying, that as much as in us lyeth we make God unrighteous, when we ſay, that he hath given us Commandments which we cannot fulfil. To which we anſwer with Auſtin, (b)(b)Auguſt. lib. de corruptione & gratia, cap. 3. O homo in praeceptione cognoſce quid debeas agere, in corruptione cognoſce tuo te nitio non habere, in oratione cognoſce unde accipias quod vis habere.in the ſame place, That it is no injuſtice to ask of a man what he oweth, although he be unable to pay, eſpecially when his unableneſs comes by his fault: And that God requiring of us more then we can do, teacheth us what we muſt ask of him, and what he will do in us by his grace.

p. 44IX. Of Semipelagianiſm.

IN this the Semipelagians differed from the Pelagians, that they acknowledged Original ſin, and diſtinguiſhed between Nature and Grace. Yet they had a ſecret Intelligence with the Pelagians, in that they made Grace to be alwayes joyned with Nature, ſaying that to the end that men may be ſaved, God giveth to all men an univerſal and ſufficient grace; the uſe whereof depends from mans free will. This their Doctrine is ſet down in the Epiſtle of Proſper to Auſtin, and in the Epiſtle of Hilary to the ſame, inſerted in the VII. Tome of St. Auſtin. It is the Doctrine of the Roman Church of this time. A doctrine confuted by Auſtin in his Anſwer to theſe Epiſtles, with the ſame reaſons as we uſe this day.

X. Of the Limbus of little Children.

THe Pelagians put the little children dead without Baptiſm, in a middle condition between Hell and the Kingdom of Heaven, in which they were exempt from pain, as it is atteſted by Auſtin in the Book of Hereſies, ad quod vult Deum, Chap. 88. An opinion which that holy Doctor oppoſeth with all his ſtrength in many places, eſpecially in the firſt Book of the origine of the ſoul; and in the 107. Epiſtle, and in the 14. Sermon De verbis Apoſtoli: Alſo in the Book of the good of Perſeverance, Chap. 10.12. and in many other places, where he ſtifly maintaineth that between Paradiſe and Hell there is no third place. Upon that opinion of the Pelagians the Limbus was built, wherein the Roman Church ſhuts up little children dead without Baptiſm, where they feel no pain, but are excluded from the ſight of God, and the Heavenly glory. Only that our Adverſaries may ſeem in ſomething to diſagree from the Pelagians, they will not give to the condition of thoſe children the title of beatitude or bleſſedneſs.

XI. Of Swearing by the Creatures.

THe Hereticks whom Epiphanius calls Oſſenians, did teach to ſwear by the creatures, as the ſame Epiphanius witneſſeth. They ſwore by the ſalt, by the water, by the bread, by the heaven, and by the wind. Auſtin in the 19. Book againſt Fauſtus the Manichean, in the 22. chap. upbraideth the Manicheans, that they ſwore by the light, and by the flies, and by Manicheus; contrary to the rule of Gods Law, which ſaith Deut. 10.20. Thou ſhalt fear the Lord thy God, and ſhalt ſwear by his Name. The Catechiſm of the Council of Trent, expounding the Commandment of the Law, which forbiddeth to take the Name of God in vain, teacheth to ſwear by the croſs, by the reliques, and by the Name of God. The Jeſuite Vaſquez in the third Book of the Adoration, Diſp. 1. cap. 2. ſaith, The unreaſonable and the inanimate creature may be the matter of an Oath, which is an Act of Religion. Which none needs to wonder at, ſince he maintains that one can adore things inanimatte, even a ſtraw, with the cult of Latria. The excuſe of thoſe Hereticks was, that by ſwearing by thoſe creatures, they ſwore by him that made them, which is the excuſe that the ſame Council of Trent brings: For our Adverſaries bind themſelves Prentices to the antient Hereticks. Whereas p. 45Jeſus Chriſt, Matth. 5.34. forbids us to ſwear by Heaven, becauſe Heaven is the Throne of God. The Jews ſwearing by Heaven, could bring the ſame excuſe, and ſay they intended to ſwear by him that made Heaven, and hath placed his Throne in it.

XII. Of Perjury.

THe Hereticks called(a)(a)They uſed to ſay Jura, perjura; ſecretum prodere noli. Priſcillianiſts taught perjury, as Auſtin ſaith in the 70. Chap. ad quod vult Deum. The Roman Church alſo is a School of perjury; for the Pope diſpenſeth from the Oaths made unto God, and diſpenſeth the Subjects from the Oath of Allegiance to a Soveraign Prince(b)(b)Licet judici competenti de hujuſmodi perſonarum erroribus inquirere, & alias contra eos debitè procedere, eoſdemque punire, quantum juſtitia ſuadebit, ſi ſuos errores revocare pertinaciter recuſaverint, etiamſi de ſalvo conductu conſiſi ad locum venerint judicii, alias non venturi.. The Council of Conſtance hath made an expreſs Canon about it, in the XIX. Seſſion, whereby it is declared, that a Prince who hath given a ſafe conduct to Hereticks, without which they would not have come, may proceed againſt them, and put them to death, contrary to the Faith given them. The inſcription of the ch. Sicut noſtris, in the 2. of the Decretals, in the IV. Title, is ſuch, Juramentum contra Eccleſiaſticam utilitatem praeſtitum non tenet. The Oath made againſt the profit of the Church bindeth not. Where by the profit of the Church, they underſtand the temporal profit and commodity: That Decretal is of Pope Innocent the III. See the Canon Alius, in the 15. Cauſe, Queſt. 6. and the Gloſs upon that Canon, where it is diſputed, whether a debtor be obliged to pay a ſum due to an Excommunicate perſon. Hence come the equivocations in juſtice taught by the Jeſuites, whereby a man may with a good conſcience deny Chriſtian Religion before an unrighteous Judge, ſaying, I am no Chriſtian, with this mental reſervation, to tell it you, or ſince three dayes.

XIII. Of Believing without Knowing.

THe Valentinian Hereticks would have their people to believe them without enquiring. Tertullian in the firſt Book againſt the Valentinians, chap. 1. ſaith,**Ne diſcipulis quidem propriis ante committunt quam ſuos fecerint. Habent artificium quo prius perſuadent quam edoceant. Veritas autem docendo perſuadet & ſuadendo docet. They diſcover not [their doctrine] to their own Diſciples, before they have made them their own. That Art they have, to perſwade before they teach. Now the Truth perſwadeth by teaching, and teacheth by counſelling. That is the very implicite faith of the People of the Roman Church, which believeth without knowing what the Church muſt believe; and believeth what the Roman Church believeth, not knowing whether that Church teach conformably to the Word of God.

XIV. Of forbidding the people to read Scripture.

HOly Athanaſius in his 2. Tome diſputeth againſt ſome Hereticks that diſſwaded the people from reading the Holy Scripture, pretending that it is too high & difficult for the people; but the real cauſe why they did ſo, was, becauſe Scripture was contrary to them.(a)(a)Pag. 241. foreign. They turn the people away (ſaith he) from the Scriptures, pretending that they dare not undertake [to come neer them] as unacceſſible; but the truth is, that they flie the Scriptures for fear of being convinced by them.

p. 46XV. Of Purgatory and Satisfaction after this life.

EPiphanius in the 21. Hereſie, relateth that the Simonians taught(a)(a)foreign. the purgation of ſouls. Auſtin in his Book of Hereſies, ad quod vult Deum, chap. 43. aſcribeth the ſame Error to the Originiſts, ſaying, There are alſo other opinions of the ſame Origines, which the Catholick Church doth not receive at all; Thoſe eſpecially that concern purgation and deliverance. Such was the opinion of Plato in the Phedon or Dialogue of the Soul, as Euſebius hath obſerved in the laſt chapter of the 11. Book of the Evangelical Preparation.**foreign. Thoſe (ſaith he) that have lived indifferently well, come to that lake, and there dwell, and being purged, and having born the pain of their iniquities, they are releaſed. Virgil hath followed him, ſpeaking thus of the ſouls of Purgatory, Aeneid. 6.

— Aliae panduntur inanes

Suſpenſae ad ventos, aliis ſub gurgite vaſto

Infectum eluitur ſcelus, aut exuritur igni.

Out of that ſource Purgatory is ſprung. As for the purgation of ſouls at the wind or in the water, Pope Gregory the I. teacheth it, in the 4. Book of his Dialogues; where there are many apparitions of ſouls, ſaying that they are in Purgatory, in the wind, or in the water, or in hot Bathes: For the Purgatory in a ſubterranean fire was not yet invented.

XVI. Of Prayer and Service in an Ʋnknown Tongue.

THe Oſſenians (as Epiphanius relates in the 19. Hereſie) made prayers in an unknown tongue, being unwilling to be underſtood by the people. Auſtin chap. 16. ad quod vult Deum, ſaith the ſame of the Heracleonites; And Hierome in the Epitaph of Lucinius Andaluſian, ſaith that they amazed the people with a barbarous tone, ſo that they admired that moſt which they underſtood leaſt. Of that the reaſon is given by Clemens Alexandrinus in the firſt Book of the Stromates, namely that(a)(a)Pag. 146. foreign. men hold prayers pronounced in an unknown tongue to be moſt effectual.

That abuſe is paſt into the Roman Church which blindfoldeth the people, and keepeth them in a ſtupid awe by a ſervice in a barbarous tongue; uſing Laymen to pray to God, not underſtanding what they ſay to him. We ſhall hear in the progreſs of this work the Cardinal ſaying to us,(b)(b)Du Perron Book 6. chap. 1. p. 1080. that the merit of Faith is there greater, where there is leſs intelligence. Conformably to(c)(c)Bellarmin. lib. 1. de juſtificatione c. 7. §. judicium. Fides diſtinguitur contra ſcientiam, & melius per ignorantiam quam per notitiam definitur. Bellarmines ſaying, that Faith is oppoſite to ſcience, and is better defined by ignorance then by knowledge,

p. 47XVII. Of diſtinction of Meats.

IT cannot be denied but that many antient Chriſtians have abſtained from certain meats upon faſting dayes. Yet if the matter be ſearcht at the ſpring, it will be found that Hereticks were the firſt authors of diſtinction of meats. Tertullian who writ two hundred years after the nativity of Chriſt, was a ſectator of the heretick Montanus, of whom Euſebius after Apollinaris ſpeaks thus, in the 17. Chapter of the firſt Book of his Hiſtory;(a)(a)foreign. Montanus hath ſet Laws about faſting. The ſame Tertullian hath written a Book Contra Pſychicos, that is, againſt the natural men, [to expound the word foreign, as our Engliſh verſion tranſlates it, 1 Cor. 2.15.] So he calls the Orthodox in contempt, as men given to pleaſe their nature, and ſerve their belly; becauſe they did not faſt enough to his mind. In the 1. chapter, he ſaith of the Orthodox, that(b)(b)Arguunt nos quod ſtationes plerumque in veſperam producamus, quod etiam xerophagias obſervemus ſi…cantes cibum ab omni carne & omni jurulentia. they found fault with the Montaniſts, becauſe they extended their faſt till the Evening, ate nothing but dry meats, abſtaining from fleſh, and all things that had juyce and moiſture. Whereupon it will be expedient to ſee in the following Chapter, how the true Chriſtians of that time diſputed againſt thoſe Hereticks.(c)(c)Lex & Prophetae uſque ad Johannem; Itaque de caetero jejunandum ex arbitrio, non ex imperio novae diſciplinae pro temporibus & eduſis uniuſcujuſque. Sic & Apoſtolos obſervaſſ nullum aliud imponentes jugum certorum & in commune omnibus obeundorum jejuniorum. The Law and the Prophets (ſay they) have laſted until John; ſince that time faſt is to be obſerved indifferently, and according to the will of every one, according to the time and the cauſes that every one hath, not according to the Ordinance of this new Diſcipline. So the Apoſtles have obſerved it, having not impoſed any yoke of certain faſtings, which muſt be obſerved by all in common. They add, that Jeſus Chriſt ſaid, that which enters into a man defileth not a man; and that St. Paul hath foretold, that there ſhould come Doctors teaching to abſtain from meats, &c.

As that language of the antient Chriſtians is the ſame, and thoſe very reaſons which we uſe againſt the Church of Rome: So the anſwer of Tertullian, in the defence of the Montaniſts, is the very ſame which the Roman Church uſeth in our dayes. The Apoſtle (ſaith that Heretick)(d)(d)Praedamnans jam haereti os perpetuam abſtinentiam praecepturos ad deſtruenda & deſpicienda opera creatoris. condemneth before-hand the Hereticks that ſhould impoſe a perpetual abſtinence, to deſtroy and deſpiſe the works of the Creator. And a little after; We abſtain from the meats, which [non rejicimus, ſed differimus] we do not reject, but only put off the uſe of them. And a little after again; The Apoſtle accuſeth certain chaſtiſers, and forbidders of meats, who abſtained from them [ex faſtidio, non ex officio] out of diſdain, not out of office. It was alſo the excuſe of Euſtathius Biſhop of Sebaſtia in Armenia, who having eſtabliſhed many ſuch obſervations, was condemned in the Council of Gangra. His excuſe was, that he had not brought in thoſe abſtinences out of pride, but by a pious exerciſe, and according to God, as Sozomenus ſaith in the 13. Chapter of the 3. Book.

The Manicheans alſo were very ſcrupulous in their Faſts; of them Auſtin ſaith in the 13. chap. of the 2. Book of the manners of the Manicheans, that they ate no fleſh-meat. To which rules the Monks of St. Benedict bind themſelves; as the Carthuſians, Celeſtins, &c. He ſaith alſo that among the Manicheans a man was not thought to have violated the rule of Holineſs, that ſhould burſt his belly with Muſhromes, Ryce, and Cakes; but he that ſhould have to his ſupper a few herbs with a bit of ruſty Bacon. The Roman Church following thoſe Hereticks in that diſtinction of meats, is gone far beyond them; taking it for a violation of faſt to eat a bit of fleſh, but to ſtretch ones ſtomack upon Wine, Fiſh, and Sweet-meats, breaks no faſt with them.

p. 48XVIII. Of overthrowing the humane nature of Chriſt.

THe Valentinians and Marcionites forged an imaginary body unto Jeſus Chriſt, and the Eutychians would clothe the humane nature of Chriſt with the perfections of the divine.

The Roman Church doth the ſame, attributing a body unto Chriſt, which is in an hundred thouſand ſeveral places, and upon an hundred thouſand ſeveral Altars at the ſame time; A body which is really preſent both in heaven and in earth, but is not in the ſpace between both, and is by conſequent remote from it ſelf; A body which in the Maſs hath no diſtinction of parts, and no diverſe ſituation of Limbs, ſince all the parts of his body are in the hoſt under one and the ſame point; A body without place, and taking no room, and therefore more ſpiritual then the ſpirits; For a Spirit cannot be in many ſeparated places, nor be far from it ſelf; And that not only ſince the glorification of Chriſts body, but alſo when he was yet mortal and infirm, celebrating the Sacrament with his Diſciples. Each of which aſſertions overthroweth and aboliſheth the humane nature of Jeſus Chriſt, and none of them is compatible with an humane body.

XIX. Of Baptiſm conferred by women.

IN the Roman Church, not only a man of the people, but alſo a woman may confer Baptiſm. The Marcionites did the ſame, as Epiphanius witneſſeth in the forty ſecond Hereſie:(a)(a)foreign. Marcion indifferently permits, even to women to give Baptiſm. The ſame he ſaith in the ſeventy ninth Hereſie: Where alſo he maintains, that it would not have been lawful for the Virgin Mary. Tertullian in the book Of the Virgins that muſt be vailed, chap. 9. ſaith,(b)(b)Non permittitur mulieri in Eccleſia loqui; ſed nec tingere, nec offerre. It is not permitted to a woman to ſpeak in the Church, nor to baptize, nor to offer. And in the fourty firſt chapter of the book of the Preſcriptions, he ſaith, that(c)(c)Ipſae mulieres haereticae quàm procaces, quae audeant docere, forſitan & tingere! heretical women are ſo impudent, as to offer to teach and to baptize. See Clements conſtitutions in the third book, chap. 9. whereof the Title is, Quod non oportet mulieres baptizare, impium eſt enim & a Chriſti doctrina alienum: That women muſt not baptize; for it is an impious thing, and remote from the doctrine of Chriſt. Baſil in the Epiſtle to Amphilochius, rejecteth the Baptiſm conferred by Laymen.

XX. Of the Baptiſm of inanimate things.

Pag. 90.THe ſecond Book of Sacred Ceremonies, in the ſeventh Section relateth, how the Pope baptizeth Agnus Dei's: It is ordinary to baptize bels in the name of the Father, of the Son, and of the Holy Ghoſt: And they have a Godfather and a Godmother that give them their name. All which is an imitation of the error of the Armenians and Jacobites, of whom Nicephorus writes thus, in the eighteenth book, chap. 53. They will not yield the due honour unto the croſs, before they have baptized it, as if it were a man. The Pagans did much the like to that; for before bels were invented, they uſed trumpets, which they conſecrated by waſhings and purifications; and the day of that Ceremony was called Tubiluſtrium, as it may be ſeen in the fifth book of the Faſti of Ovid, and in Feſtus.

p. 49XXI. Of Tranſubſtantiation.

THe Capernaits Joh. 6.52. did imagine a real manducation of the body of Jeſus Chriſt with the mouth, ſaying, How can this man give us his fleſh to eat? The Eurychians taught the tranſubſtantiation of the bread into the body of Chriſt in the Euchariſt; uſing that example to perſwade that in the ſame manner the fleſh of Chriſt by vertue of the union with the Verb [or the eſſential Word] was become ſpiritual and divine. In the ſecond Dialogue of Theodoret, entituled, the Inconfuſe, the Eutychian Heretick ſpeaks thus:(a)(a)foreign. The ſigns of the body and blood of Jeſus Chriſt are others before the invocation of the Prieſt, but after the ſaid invocation they are changed and become others. To that Heretick teaching tranſubſtantiation, the Orthodox anſwereth in theſe words;(b)(b)foreign. Thou art taken in the net which thou haſt woven; for the myſtical ſigns after the conſecration, do not change nature; for they remain in their firſt ſubſtance, figure, and form, &c. For which cauſe, the Jeſuite Gregorius de Valentia, in the book of the Tranſubſtantiation, chap. 7. §. Quod ſi, blameth Theodoret, ſaying, that Theodoret hath been taxed of other errors in the Council of Epheſus. The Roman Edition of the Greek Dialogues of Theodoret hath pre-fixed this warning in the beginning of the book; That Theodoret being carried too far by the deſire of defending the truth, ſometimes hangs too much on the other ſide. Vigilius in the fourth book againſt Eutyches, diſputes againſt the Eutychians, in the ſame manner as we do againſt the Roman Church, in the ſecond book againſt Eutyches, who ſaid, that the Word and the Fleſh of Chriſt were but one nature.(c)(c)Si verbi & carnis una natura eſt, quomodo cum verbum ubique ſit, non ubique invenitur & caro? Nam quando in terra fuit, non erat utique in coelo, & nunc quia in coelo eſt, non eſt utique in terra. If (ſaith Vigilius) the Word and the fleſh of Chriſt have but one nature, how comes it to paſs that the Verb being everywhere, the Fleſh is not found alſo everywhere? For when it was in earth, it was not in heaven; and now becauſe it is in heaven, it is not in earth. Which are very remarkable words.

The Marcoſian Hereticks (as Epiphanius witneſſeth, in the thirty fourth hereſie) would make the world believe, that in the cup the wine was turned into blood. Cardinal du Perron in his book of the Euchariſt againſt M. du Pleſſis, pag. 191. ſaith, that the Valentinians beleived that in the Euchariſt, the bread and the wine became truly the body and blood of Chriſt.

XXII. Of Communion under one kind.

THe Synod of Conſtance, in the thirteenth Seſſion, eſtabliſheth the Communion under one kind, and takes the cup from the people: Yet in the ſame Canon, theſe Venerable Fathers confeſs, that Jeſus Chriſt inſtituted this Sacrament under the two kinds, and that the ancient Church did ſo celebrate it.

The ſame did the Manicheans, and thereby a Manichean was diſcovered, when he made difficulty to receive the Cup in the Sacrament; as Pope(a)(a)Ore indigno Chriſti corpus accipiunt, ſanguinem autem noſtrae redemptionis, &c. Leo the I. ſaid in the firſt Sermon of Lent. Of them, Pope Gelaſius ſpeaks in the Canon Comperimus, in the ſecond diſtinction of the Conſecration, We have learned (ſaith he) that ſome having taken one portion only of the ſacred body, abſtain from the cup of the ſacred blood. And a little after, The diviſion of the ſame Sacrament cannot be done without a great Sacriledge. The ordinary anſwer is, that Gelaſius ſpeaks of Prieſts that abſtained from the cup, not of the people. p. 50But(b)(b)Nulla ibi de Sacerdote ſacrificante mentio habetur, ut planè quod generalitèr dictum eſſe apparet, ad Sacerdotes reſtringi minimè debere ſatis intelligi poſſit. Cardinal Baronius an. 496. §. 20. confuteth that ſhift, and with good reaſon maintaineth (as alſo the whole Text of the Canon ſhews it) that he condemneth thoſe of the people that abſtained from the cup, calling that a ſacriledge. As indeed in the ſame Canon, Gelaſius decreeth, that ſuch as make difficulty to receive the cup, be no more admitted to the communion of the bread, and be cut off from the whole Sacrament, which cannot be ſaid but of the people preſenting themſelves to the Communion.

XXIII. Of the Titles and Honours which the Pope uſurpeth.

THe Pagan Emperors cauſed themſelves to be called Gods. Caligula gave his feet to Pompeius Pennus to kiſs, as Seneca teſtifieth in the twelfth chapter of the book of benefits. Julius Capitolinus ſaith the ſame of the yong Maximinus Emperor. Pomponius Laetus ſaith the ſame of Diocleſian. The ſame Emperors made themſelves adored, and the Roman Senate had the right of Apotheoſes or Canonizations. The Pope having uſurped the place of the ancient Emperors of Rome, hath alſo uſurped theſe honours, and is called by his flatterers,(a)(a)Gloſſa Extravagantes Cum inter. Papa vocatur Dominus Deus noſter & ſaepe alibi: Concil. Later. ult. Seſſ. 9. Majeſtatis tuae divine conſpectus. God in earth, and the divine Majeſty, giveth his feet to kiſs, and cauſeth himſelf to be adored: Which is done with an eſpecial ſolemnity upon the(b)(b)This ceremony is deſcribed in the book of ſacred Ceremonies, Sect. 1. chap. 6. The practice of it is to be ſeen in an Epiſtle of Cardinal de Joyeuſe inſerted among thoſe of Cardinal du Perron, where it is related, how after the election they came to the adoration. day of his election: Then is he ſet upon the Altar by the Cardinals who all one after another come to the adoration. The Senate of Cardinals hath the right of Apotheoſes or Canonizations, and to admit whom they pleaſe into the liſt of the Saints of Paradiſe. The Preface of the ſecond book of the ſacred Ceremonies, calleth the Canonization of Saints of the Papacy, Divorum noſtrorum Apotheoſis, The Deification, or Apotheoſe of our Saints: This is foretold by the Spirit of God, Rev. 13. that the ſecond Beaſt ſhould erect the image of the firſt Beaſt: for the Papal Hierachy hath ſet up an empire after the likeneſs and imitation of the Roman Empire.

XXIV. Of the diſſolution of Marriages.

THe Pope ſeparateth and diſſolveth marriages lawfully contracted, upon pretence of a greater perfection, and to enter into the Monaſtical life, againſt the expreſs prohibition of Jeſus Chriſt, Mat. 19.6. What God hath joyned together, let no man put aſunder; and 1 Cor. 7.5. Defraud you not one the other; and in the verſe before, The Husband hath no power of his own body, but the wife. The Priſcillianiſts Hereticks did the ſame; of whom, Auſtin to Quod vult Deus, (a)(a)Ch. 70. Disjungunt viros à nol…ntibus faeminis.ſaith, that they ſeparated marriages, and diſ-joyned Husbands from their Wives, againſt their will. If marriage be made a Sacrament by the faith mutually given, or by the bleſſing in the Church, as they hold in the Roman Church, how dares the Pope diſſolve a Sacrament? Or if the Sacrament be not entire nor fulfilled without the conſummation of matrimony, doth it not follow that the Prieſts conferring the Sacrament of matrimony, confer but half a Sacrament?

p. 51XXV. Of the Titles and Offices given to the Saints.

THe Pagans or Heathens did give particular Offices to each of their Gods: One governed the Sea, another bore ſway in Hell; one had care of the wheat, another over women in child bed, &c. And every Land or Countrey had his Tutelary God. Juno was the Patroneſs of Carthage, Venus of Paphos, and Pallas of Athens, &c.

The Roman Chuch hath tranſported theſe titles to the deceaſed Saints, and hath given to every one of them their office. Saint Margaret Patroneſs of child-bed women, did ſucceed the Goddeſs Lucina. Saint Nicolas which is called upon by Navigators, did ſucceed Caſtor and Pollux. Saint Euſtache hath taken the place or room of the hunting Diana; Saint Chriſtopher that of Hercules; and Saint Eloy of Vulcan; and every Town, City, or Kingdom hath its Tutelary Saint. Saint Mark is the Patron and Protector of Venice; Saint James of Spain; and Saint Denis of France, &c. And thoſe offices have been given to thoſe Saints which are in Heaven, by men which are on earth, without knowing whether the Saints did accept of them, or whether God doth approve or allow of ſuch boldneſs, that Men, Ignorants and ſinners, dare diſtribute or beſtow offices to the Saints which are in Heaven.

XXVI. Of the Equipage or ſetting forth of Saints Images and Adornments.

THe Roman Church hath borrowed from the Pagans, the equipage and ornament of her images. They gave a key to Janus, as the Church of Rome gives one to Saint Peter. They repreſented Jupiter Ammon with horns, as Moſes is now figured.(a)(a)Ovid. Faſtor. The Genii or Houſhold Gods had a dog with them, as now Saint Hubert, and Saint Eloy: who alſo hath an hammer, as Vulcan in old time. Hercules had a Club; and ſo hath Saint Chriſtopher: Apollo had an harp in his hand, and Saint Geneſt the Patron of the Fidlers hath a Violon.

Before the Pagans images,(b)(b)Ovid. Epiſt. Med. Ardet ut ad magnos pinea taeda Deos. Cicero Offic. 3. Omnibus vicis ſtatuae & ad eas thus & cerci. Tertul. Apol. c. 42. Thura non emimus; Si Arabiae quaerantur, ſciant Sabaei, &c. wax-lights were lighted, and incenſe was burnt, which is done ſtill to the images of Saints in the Roman Church; A cuſtom much derided by Tertullian, Arnobius, and Lactantius. Tertullian in his book of Idolatry, chap. 15. Let thoſe (ſaith he) light Lamps that have no light: And Arnobius asketh, whether the Gods have the ſenſe of ſmelling: And Lactantius in the ſixth book, chap. 2.(c)(c)Num mentis ſuae compos putandus eſt qui authori & datori luminis candelarum ac cercorum munus offert pro-munere? Is that man in his right ſenſe, that offereth candles to him that is the author and giver of light?

XXVII. Of Relicts applyed to women with child.

TErtullian in a Book of the ſoul, chap. 39. ſaith, that the Pagan women uſed to gird their belly about with rollers, made before the idols: Much like the cuſtom of women in the Abby of Saint German, in the ſuburb of Saint German of Paris, girding themſelves with the girdle of Saint Margaret. See in the firſt chapter of Feneſtella, [otherwiſe Andr. Dominicus Floceus] how women would come to the Luperci, who ſmote the palm of their hands with Goats-skins to make them conceive.

p. 52XXVIII. Of Ʋnſhod Monks.

PHilaſtrius Biſhop of Breſs, who writ about the year of our Lord, 38…. hath made a Catalogue of ancient hereſies, among the which he puts the Hereſie of††Excalceatorum eſt haereſis quae excalceatos ambulare debere hominos aſſerit, &c. the Ʋnſhod, who went barefoot, becauſe God ſaid to Moſes, Put off thy ſhoes from off thy feet; which he cals a vain ſuperſtition. Yet many of our Monks have followed it, placing merit in going barefoot. The ſuperſtitious Jews had a holy day in which they went barefoot, which Hierom in his firſt book againſt Jovinian, cals nudipedalia, of which, Juvenal ſpeaks.

Obſervant ubi feſta mero pede ſabbata reges.

XXIX. Of Mendicant Fryers.

MEndicity, which before was an affliction, now is a profeſſion, yea a work of ſupererogation. All is full of begging Fryars, whoſe idle mendicity is fatter then the plenty of many of the people. The ſame was among the Pagans, among whom, the Prieſts of the Syrian Goddeſs, and thoſe of Cybele, went about begging from Town to Town, bearing ſacks, where they put the proviſion that was given them. This is very exactly deſcribed in the eighth book of the Mileſia of Apuleius, and in the fourth book of Faſti of Ovid. Tertullian (a)(a)Circuit cauponas religio mendicans.in the thirteenth chapter of his Apologeticus, ſaith of it, The mendicant Religion goeth about the Taverns. The Hereticks Maſſalians (b)(b)foreign.did forſake the world, clad with ſacks, begging about, as Epiphanius deſcribes it in the eightieth hereſie.

XXX. Divers cuſtoms of Paganiſm borrowed by the Papiſm.

HE that would ſpecifie all the ceremonies and cuſtoms of the Pagans, which the Roman Church hath borrowed, ſhould undertake an endleſs task.

The Lacedemonians would whip themſelves, as the Penitents at Rome do now. See Tertullian in the end of the Apolegetick, and in the fourth chapter of his book to Martyrs:(a)(a)Apud Lacedaemonas ſolemnitas maxima eſt foreign. Upon which, Rhenanus makes this annotation; Iſtius veteris foreign veſtigium videas apud Italos in Litaniis: Of that old faſhion of whipping ones ſelf, a trace may be ſeen among the Italians in the Letanies. Thus the Prieſts of Baal did cut themſelves, 1 Kings 18.28. And the Prieſts of Cybele called(b)(b)See Ovid. Faſt. 4. Curetes.

The Pagans(c)(c)Ovid. Faſt. 5. Menſe malum Maio nubere vulgus ait. made difficulty of marrying in March and May, as now our Adverſaries in Lent. (d)(d)Ovid. Faſt. 2. Feſtus & Varro de lingua Latina.Aſhwedneſday fals much upon the ſame time, as the day of Purifications and Propitiations for the dead in the Pagan Rome, which was upon the eighteenth of February.

Rhenanus upon the fifth book of Tertullian againſt Marcion, acknowledgeth, that Candlemas is an imitation of the Februal ceremonies of the Romans.

The Pagans had ſacrifices for the rain, which were called Aquilicia: For the ſame uſe as the ſhrine of Saint Genovefa, is taken down at Paris.

Pliny in the ſixteenth book, chap. 44. ſaith, that the Veſtal Virgins hanged their hair at a Tree; for they ſhaved themſelves, as our Nuns do.

p. 53The Pagans had their Convents of ſacred Virgins, as the Veſtals and the Fauſtinian Virgins inſtituted by Marcus Antoninus Pius, as Julius Capitolinus ſaith in his life.

They uſed holy water, wax-lights, and incenſe.

They clothed their images. The hiſtory is known of Dionyſius the Tyrant, who eaſed the images of the gods of their golden heavy cloaks, and gave them other cloaks of cloth, ſaying, th…ſe of doth were both warmer and lighter.

The††Feneſtella. c. 2. V…ber. Max. lib. 1. Pagans had the great Altar conſecrated to Hercules.

Twelftide,**The French call it the day of Kings. The Lord of miſrule in Chriſtmaſs is alſo a trace of the Saturnals at that time of the year. Horat. Sat 7. lib. 2. Age libertate Decembri. in which the meaneſt of the houſe (if it happen ſo) is King, is an imitation of the Saturnales, in which the ſervants were Maſters.

The Rogations and Proceſſions about the fields of corn, have ſucceeded to the Proceſſions called Ambarvalia.

As the Pagans ſuffered not any male to enter into the Temple of Bona Dea, ſo there are Chappels in the Roman Church where women enter not, as the Chappel of St. Laurence at Rome out of the wals, as the book of the Roman Indulgences ſhews it; And the quire of the Lateran Church at Rome.

Pope Boniface the VIII. hath inſtituted the Jubile every hundreth year, after the imitation of the Roman ſecular games, As Onuphrius acknowledgeth it, lib. de ludis ſecularibus.

The ſpittle uſed in Baptiſm by the Roman Church, is derived from the Pagans, who made uſe of ſpittle for preſervative and expiation. Perſius Sat. 2.

Infami digito & luſtralibus ante ſalivis Expiat.

XXXI. Confeſſion of our Adverſaries.

OUr Adverſaries themſelves do not diſſemble it, and are not aſhamed to boaſt that they have borrowed many things from Paganiſm.

Cardinal Baronius upon the year of our Lord 200. §. 5.(a)(a)Conſulto introductum videtur ut quae erant Gentilitiae ſuperſtitionis officia, eadem veri Dei cultui ſanctificata in verae Religionis cultum impenderentur. After that (ſaith he) it was purpoſely introduced that the offices of Pagan ſuperſtition, being conſecrated to the ſervice of the true God, ſhould be employed to the ſervice of true Religion.

The ſame Baronius upon the year 58. §. 76. ſaith that the Agnus Dei's hanged about the neck, have been inſtituted after the imitation of thoſe brooches called bullae, which the Pagan boyes wore about their necks to avert charms.

On the year 183. §. 11. he ſaith that the inſolencies of Shrove-tyde, come from the Bacchanales. Which is more, on the year 324. he makes no difficulty to ſay, that the Popes have ſucceeded in the habits, the apparel, and the priviledges of the Pagan Pontifes.

The Jeſuit Cotton, in the ſecond book of his Inſtitution, chap. 57. ſaith, that as the Temples dedicated unto Idols, were turned into Churches dedicated unto God; So the ceremonies which of themſelves are indifferent, have been with good reaſon tranſported to Gods ſervice.

The Gloſs of the Canon Conſecrationem. Diſt. 1. de conſecratione, ſpeaking of the Pagan cuſtoms and ceremonies, ſaith,(b)(b)Si Gentiles faciebant, multo magis facere debemus, &c. If the Pagans did that, we much more ought to do it. And ſo it is an argument whereby we draw inferences out of the examples of Infidels.