THE ROOT OF ROMISH RITES AND CEREMONIES; Showing That the Church of Rome hath borrowed most part of her Ceremonies of the jews & ancient Pagans, and that from this spring proceeded the jubilee. First written in French By M. CHARLES DRELINCOURT, Minister of God's Word in the Reformed Church of Paris: And now translated into English By M. T. ANNO M.DC.XXX. To the Reader. THAT which thou seest here translated, Christian Reader, is not a whole book, but taken out of a little book, called, The jubilee of the reformed Churches, with an Examination of the jubilee of the Church of Rome (written against the great jubilee, cellebrated Anno 1625.) dedicated to the Duchess of Bovillon, and published in the year 1627. The same is divided into three Treatises, whereof this is only the eleventh chapter of the second Treatise. I confess the whole work were very requisite to be translated, the rather because of another great jubilee, celebrated this present year 1627. as well by the English Catholics, as by all others in all the world, with prayers for the extirpation of our Religion, which they call heresy, as also because many others in England begin to look back to the fleshpots of this spiritual Egypt, and think to reconcile some of the differences between Papists and the Church of England, and to make the rest seem less than they are. But sure I am that this chapter is more than I shall have thanks for of them; and that if I had sent it over the Seas, to have it printed at London, it could never have been licenced there, because of some things, which were like to offend the Bishops: though it may be the Author in writing of it, did never so much as think of them, but only of the Romanists. I have endeavoured to translate him faithfully, without adding any thing to the text. And if than such a work as this, so needful and profitable, so full of learning and delight, written by a Minister, so eminent religious and impartial, and so well approved in all the Churches of France, be forced to seek corners in England, let it give thee to understand that there is somewhat in that Hiarchie, which endures no * Joan. 3 20. light. Which for my part I should never have looked after, much less helped to discover, if the noise of their late Arminian practices, to change Religion, had not been heard on this side the Seas; and that they who let so many Arminian and Popish books & projects pass unresisted, are ever vigilant to suppress all that do but in the least measure cross their Hiarchie and Ceremonies, wherein they use the art of the French Papists, who being the Masters in power, and yet finding themselves unable to defend their cause by the Scriptures, labour all they can to keep their Adversaries books and arguments from the Princes and people; mocking them with the fanatical zeal, schism, heresy and innovation: which as it is their best weapon, as one of theirs confessed unto me, so it makes that many Papists, and some of the more understanding sort, * Psa. 58.5. will not hearken to the voice of the charmer, but turn the deaf ear to all arguments; mock and speak evil of the things they do not, will not, nor can not know; being by such sleights made very babies, and kept from the proofs, as men keep knives from infants: wherein suffering themselves to be thus made sheep, the * Matt. 7.14. wolves devour them. So the Bishops, who are also the Masters, unable, as it seems, to defend their cause by the Scriptures (unless it be by shuffling and wresting of them, like the Papists) labour all they can to disgrace and suppress such books as discover them, and study nothing more than to keep them from the Princes and people; mocking and scorning them with fanatical zeal, schism, heresy and innovation; calling all such proofs Puritanical, Brownistical and anabaptistical, though they be not such matter, but only such as are used against the Papists, by the reformed churches of France, Germany, etc. which yet makes many Protestants, and even some of the more capable and ingenious Spirits, cast them all aside, mock and speak evil of the things they do not, will not or can not know; being thus with like cunning, kept from the sight of the proofs; and made to stop their ears to all such charm, beholding many molested, imprisoned and disgraced about them; by them that would teach the Dolphin to swim, if he should come into their seas, so much the Bishops think themselves wronged, if the Scriptures or any thing else be alleged against them: yet whether they, or those they suppress, may more truly say with the Church, All this is come upon us, yet have we not forgotten thee, nor dealt falsely in thy covenant; Psa. 44.7 this they are no more willing to put to trial, no more than the Papists; unless themselves may be judges; or rule a Synod in these and Arminian cases, as the Court of Rome did the Council of Trent in the like: choosing rather to defende their cause by power and terror. Wherein yet they do so little hurt me, who by God's grace am out of their reach, living in a more reformed Church, that for my own particular, I find no need to publish such works. It is the love of my country that constrains me: for though by reason of my habit, and long abode in these parts, almost all men take me to be a Dutchman; yet do I not deny but that I was borne in England, of English Parents, and there had my education. All which were nothing, if I were not tied by greater bonds to my Saviour to seek his Kingdom, and the righteousness thereof. To the which Readers are also equally obliged, and above all such as by their nearness to Princes have best means to further it. God once give them and us all the grace, that denying ourselves, our vain Policies and temporize, we may seek and follow the Lord jesus in his Kingdom and ordinances, Amen. THE ROOT OF ROMISH RITES AND CEREMONIES; Showing That the Church of Rome hath borrowed the most part of her Ceremonies of the Jews and ancient Pagans; and that from this springe proceeded the jubilee. WE read in the 17. chapter of the 2. book of the Kings, that the nations which the King of Assyra sent into the country of the ten Tribes of Israel, mingled their idollatries and superstitions with the ceromonies of the Law: so that at one and the same time, they worshipped the Lord and did service to their false Gods. The masters of the church of Rome have imitated this mixture, which was an abomination unto the Lord, for they have brought, into the Christian Religion, the Ceremonies of the jews and Heathen. This truth is so certain, that the most famous Doctors of the church of Rome are constrained to acknowledged it. But the mischief is, that instead of condemning and correcting this corruption, they undertake to defend it. For the Author of the Canon Consecrationem, In the 3. part of the Decree of Gratian dist. 1. after he had represented the Ceremonies, which the jews of old observed in the consecration of the Tabernacle and all the vessels thereof, reasoneth on this sort, If the jews which served to the shadow of the Law did these things, much more ought we to do them, we to whom the grace is manifested which is given by Jesus Christ. The Gloss passeth yet further, saying: If the Pagans did this (note the good argument) how much more ought we to do it? To be short, there you find this goodly maxim, That it is permitted 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 have descended from the Hebrews, and from the ancient Romans and other Pagans. Briefly it seemeth that these people search their glory in their shame: For one of their most renowned Cardinals, and a most zealous Defender of the Papal throne, Baronius. is not ashamed to write that the Ceremonies of the heathen have been sanctified by the Christians. And G. de Choul counsellor to the King, In his Discourse. of the Relig. of the ancient Rom. p. 339. de l'impression de Lion 1581. speaketh in these terms, If we behold it curiously, we know that many institutions of our Religion are taken and translated from the Ceremonies of the Egyptians and Gentiles. Although these Masters should hold their peace, the thing itself speaketh. For the whole Papal hiarchie is founded on the example of the jews, who had their high Priest, their Sacrificers, their Levites: and yet among them diverse orders and functions. That the Romish church hath founded her hiarchie and the diversity of her Orders on the example of the jews, In the 1. part of the Decree of Gratian dist. 21. besides that the thing is clear enough, the Author of the Canon Decret is acknowledgeth it, & Polydore Virgil the inventor. re●um lib. 4. cap. 5. The Priestly habbits and ornaments, which we see in the church of Rome, have also been frained after the pattern of the jews: For consider the mist call habits of the Priests, Bishops and Popes; and compare them with those of the Sacrificers and high Priests of the Hebrews, and you shall find an admirable resemblance. For therefore it is that Polydore Virgil neatly confesseth, that the Romish Priests have borrowed of the jewish Priests the most part of their sacred habits; De invent. rerum l. 4. cap. 5. & 7. and that it is evident enough that the institution is rather hebraical, than Apostolic. And indeed the Apostles were never clothed in the habbits of Bishops, nor in those of Popes. Read on this subject Pope Innocent the 3. Mysteriorum Missae lib. 1. And the Bishop of Manned, Ration. divinor. Officior. lib. 3. The fasts of four times had also took their original of the jews, In the 1. part of the Decree of Gratian dist. 76. fol. 84. as is ingeinously acknowledged by the Author of the Canon, jejunium quarti. And the Bishop of Manned Ration. divin. Officior. lib. 6. cap. 6. De Consecratiove dist. 1. It is from the jews that the church of Rome have borrowed the manner of building and consecrating their Temples: as is confessed by the Author of the Canon Consecrationem. And the Bishop of Manned 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 Roman Pope: But this was Instituted above a thousand years before him; for the ancient Roman Idolaters called it Supplication. A form Instituted by Numa to go on Procession, either to appease the wrath of the gods, to obtain peace, or to pray unto God for the fruits of the earth; the order was in this manor: First before the Procession walked certain young children, than the sacrificing Priests clad in white Surplesses, singing Hymns, Paeans, & Canticles to the honour of their gods. Then marched the high Priest, or Curio: Then marched the Roman Senators, with their wives and children: and sometimes the common people assisted. There was commonly carried about in Procession, the Shrine or reliquary of god jupiter, or of Anubis, by some Priests clad in white Surplese, with shaved heads, and thereon wearing crowns. This Crown was of such reverence & esteem, that the Emperor himself Commodus Antonius' high Pontifex, caused his head to be shaved and cut round, expressly to carry the Cabinet of god Anubis. Before the Cabinet or reliquary, went a Cierger, carrying a light taper in his hand. When the Procession 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 Romans' Religion. Lamprid. Apri. l. 11. de Asin aur. Alex. ab Alex. lib. 50. cap. 27. Herod in his Histories. jerem. in his Epist. ad Indaeos in Babylonem abducendes. Ne verticem de raditore, nove barbane vollitote. Levis. 19 Nec ingyrum acrotur. dum attondebit is comam vestram, vestram, nec radetis barbam, Ezech. 44. to serve for stations or places, where the Priests, which carried the relics were appointed to rest and take breath. When the Procession was ended, the Temples were opened, the Altars and Images perfumed with Incense, and the Reliquys of their gods showed. On those days, when the Procession wentabroad, a Feast was celebrated, the shops were closedup, the Hall of justice shut in, and the prisonners unshackled: who can better decipher the order of Processions observed even at this day, by the Missalians Instructed from father to son in the Pompilian Religion. What other Author can be alleged touching the Ceremonies performed in Procession, except Numa Pompilius himself? If the Missalians sought not out further, for their crowned shaved crowns, and white Surplesses which the ancient Egyptian Idolaters were wont to use: the Priests of the Goddess Isis, or the Babylonian sacrificers, wearing their heads & beards shaved. As for the Law of God, the contrary therein was observed, and the sacrificing Priests were forbidden, to cut their heads or hair round, & to shave their heads. And as for the Law of the Gospel, there is no such like ceremony commanded by jesus 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 Cross or banner: this Banner was termed by the ancient Roman Idolaters Labarum: which was reputed a sacred ensign, so much revered by the Dictator's & Emperor's, as also by the soldiers that went to the wars. Antenor first pictured in that Banner a Sow, by reason of the name Troja, which in the vulgar Italian tongue signifies a Sow: which ensign Antenor vowed and dedicated in the Temple of juno, Ex libris Messalae ad Octavianum Augustum: Apul. lib. 2 de Asm. aur. Queen of the heavens: because the Sow, was the consecrated Victim to the same Goddess. 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 Ensign of the Roman Empire. See on this subject Philo in his Treat of Contempla. joseph. de bello judaic. lib. 10 cap. 7. Et Euseb. lib. 8. praepar. Euang. cap. 4. A little before the coming of jesus Christ into the world ' there arose up in the jewish church a certain sort of people whom they called Esseniens, that is to say Saints, forasmuch as they affected a particular austerity and holiness of life. They lived a part by confraternities, they received no Infants into their order, but only men of years and old men, and they were not received but after certain years of probation, whosoever made himself of their body, he ought to bring in all his goods, for they lived all in common, and no man possessed any thing in , they had their repast common, and their particular chambers, whereinto no man entered that was not of their Sect. And there the most part voluntarily abstained from marriage. Deinvent rerum lil. 7. Cap. Polydore Virgil holdeth that this is the original and lively image of the monastic life, saveing that he obseruet that the Monks of the church of Rome come not near the holiness of the Esseniens: seeing that, saith he, they have for the most part their tables royally covered: they plunge themselves in delights, purchase honours, and have an insatiable desire of the riches of the world. He might have added that the Esseniens lived not in idleness as the Monks, for every one of them had their trade, and got his living by the labour of his hands. Before the rising of the Sun, they gave themselves to meditation, but after the Sun began to show forth his beams, they appliced themselves to labour. In stead of eating the goods of the poor, they exercised themselves in alms giving. Also they were true, and their word was as good as an oath. Also they did not bind themselves by vow never to marry, neither feared that marriage was sacrileidge and a defiling, the abstinence from it was volluntarie. But to prosecute these differences further would be to departed from the subject. The judaical Church had a holy oil, with the which were anointed the Tabernacle and all the vessels thereof, they also anointed their Kings and their Priests. So the Church of Rome would also have diverse sorts of oils, which she consecrateth with prayers and horrible conjurations. The same serveth her to anoint the Temples, the Altars and the Chalices; therewith she anointeth the living and the dead, Princes, Popes, Bishops, Priests and Deacons etc. It is a drug which she useth in Baptism, Confirmation and Extreme Unction. Whereon see Durand Ration. divin. office lib. 1. cap. 8. and Polydore Virgil. de invent. rerum lib. 5. cap. 3. The Judaical Church had also certain waters for the Legal purification. So the Church of Rome would have her holy water to put away venial sins, De Consecrat. dist. 3. and drive away ill spirits. On which read the Canon Aqua. and the Bishop of Manned Ration. divin. office lib. 4. cap. 4. and Polydore Virgil de invent. rerum lib. 5. cap 8. And even as the jewish Priests washed themselves before they applied themselves to the Sacrifices: So the washing of Priests is one of the Ceremonies, which goeth before the Masle. See Polydore Virg. de invent. rerum lib. 5. cap. 11. Out of the same springe proceedeth the custom of burning incense on the Altar, as the same Polydor observeth, De invent. rerum lib. 5. cap. 16. If I did not fear that my pen would swell to high, I could represent an infinite number of superstitions, which the church of Rome hath borrowed of the jews. So because the jews celebrated Easter with unleavened bread, the Church of Rome will not celebrate the Eucharist with leavened bread. As the jews had their lamps 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 Judaical Church there was a veil which covered the most holy place, where was the Propitiotorie and the Cherubins: so the Church of Rome, in the time of Lent, covereth her Images with white linen. As the high Priest had his little bells fastened to the hem of his garment, whereof he made the sound to be heard when he entered before God into the holy place, and when he departed thence: so the Priests have their little bells, which they cause to sound when they lift up that which they call God: also when they carry it to sick persons, and as they return. To be short, by little and little they have surcharged the poor Church with the yoke of judical Ceremonies, contrary to the express commandment of the Apostle: Why tempt ye God to put a yoke on the neck of the Disciples, Act. 15.10 which neither we nor our fathers were able to bear. Our Saviour Jesus Christ, who is the body and truth of all the shadows and figures of the Mosaical Law, hath put away by his own blood all those ordinances, and hath fixed them to his cross, according to the saying of the Apostle, Col. 2.14. He hath blotted out the hand-writing of ordinances which was against us, and took it away, nailing it to his cross. The Church of Rome hath not been content to repatch the veil of Ceremonies which Christ jesus hath torn by his death: but which is more she hath thereto sowed all sorts of pieces and patches, which she hath borrowed of ancient Paganism. And indeed it is of the ancient Pagans that she hath learned to join the spiritual power with the temporal: for jesus Christ did not exercise on earth any power or jurisdiction temporal, insomuch as he refused to divide the inheritance between two brothers. But the heathen Emperors did join both the powers together, qualifying themselves, for the most part, Emperors and Sovereign Pontifes. So the Pope's boast of * both the swords, holding that jesus Christ hath given them both the earthly and the heavenly Empire. * To manifest that this is the Beast to which the Dragon viz. the Ethnic Empire gave his throone. Rev. 13. It is of the ancient Pagans that the Popes have learned to make themselves to be adored after their election, for when Cornelius prostrated himself at the feet of S. Peter to worship him, that excellent Apostle lifted him up again, saying, Act. 10. Stand up I myself also am a man, Rev. 19 the very Angels would not be worshipped. But amongst the Pagans when they consecrated a sovereign Pontife, This adolation of the ancient pontifis is represented by G. du choul. discourse of the Relig. of the ancien Rom. pag. 266. he was adored and worshipped of every one. As when the Pope is chosen they set him on the Altar, and all the Cardinals go to the adoration. It is of the ancient Pagans that the Popes have learned to suffer men to call them GOD'S: For the Apostles said they were men of the like affections as others. But the Emperor Domitian made himself to be called Dominus Deus noster, that is, Act. 14. Suetonius in Domitiano. Our Lord God. Which blasphemy is found in the same words in the Gloss of the Extrana. Of john 22. where the Pope is also called Dominus Deus noster. It is of the ancient Pagans that the Popes have learned to make men kiss their feet. For jesus Christ washed the feet of his Apostles joh. 13.14. but the Sovereign Pontifes among the Pagans made their feet to be kissed. See un this subject, Polyd. Virg. de inven. verum. lib. 4. cap. Dioclesian ordained by a public Edict that all sorts of persons should prostrate themselves before him and kiss his feet: and to make them the more venerable, he adorned his Pantofle and enriched it with gold, pearls and precious 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 absolved Pompeius Pennus, whom he pretended to have offended him, he stretched him out his left foot to make him kiss it, all though this personage was of the Consular dignity. It is also of the Pagans that the Bishop of Rome hath learned to make himself to be borne on the shoulders of men: For the Apostles went a foot: Polyd. virg. de invent. verum lib. 4. cap. 10. and Jesus Christ made his entry into Jerusalem, riding on the foal of an ass. But the rich Pagans made themselves to be borne in litters on the shoulders of their slaves. Thereof read the Satyrs of Juvenal, and the Epigrams of Martial. Tertul. Apolog. advers. Gentes cap. 23. The ancient Pagan's acknowledged one God who had the universal Empire over all creatures. But over and above, they worshipped an infinite number of Gods, demie Gods and Goddesses. So the Church of Rome doth likewise confess that there is one Sovereign God, Creator of all things, and that he hath no companion. But over and besides him there are many he Saints and she Saints, which she invoketh in her necessity, and to whom she yealdelth divine honours. The numbered of these Saints increaseth day by day: and the new comers, finding no place in the Calendar, endeavour to thrust out the old: witness S. Ignatius, who was seated into the place of S. : where upon a suit was commenced by the Canons of S. of Auxerrois, who prevailed in their cause against the jesuits. And just as the Pagans worshipped very many Goddesses, but they had a particular one, whom they called the Queen of heaven: So among the she Saints, which the Church of Rome worshippeth, there is one to which many give the title of Goddess, and which almost all acknowledge for the Queen of heaven and Lady of the world. Among the Pagans one and the same God was diversely named, according to the diversity of the places, where he was worshipped, or the effects which were ascribed unto him. For so there is speech of jubiter Ammon, Inbiter Olympien, jubiter Stator, jubiter Ultor, jubiter Victor, jubiter Conseruator, jubiter Feretrien etc. In imitation whereof the Church of Rome hath diverse names for one and the same he Saint and she Saint: so they celebrate our Lady of Laurette, our Lady of Montferrat, our Lady the Egyptian, our Lady of joy, our Lady of good news, our Lady of recovery, our Lady of the Annontiation, our Lady of Snowes, our Lady of Fevers, our Lady of deliver us from the pains of Hell etc. And even as the ancient Pagans had their little Gods which never went alone as Castor and Pollux; so the Church of Rome worshippeth certain little Saints, which go not but by two and two, as S. Cosme and S. Damain, though they be not of the order of S. Francis. Among the ancient Romans, no one could be publicly served and worshipped, who was not placed in the rank of the Gods, by the Senates of Rome: Even so among the new Romans, no man may be publicly served and invoked, who hath not been canonised and put into the rank of the Saints by the Pope and Cardinals, who are the Senators of new Rome. The Gods of the Pagans had their particular offices and assignments. Neptune presided over the waters, Aeolus over the winds, the Goddess Ceres conserved the corn. And Bacchus had the care of the wine: The men of war followed the Standart of Mars. Men of learning addressed themselves to Minerva. The Poets invoked Apollo, and the Physicians Aesculapius. The Mariners had their refuge to Nepture: the hunters implored the favour of Diana. Vulcan was the God of smith's. Pan was the God of Shepherds, Mercury of Merchants etc. So the Church of Rome hath distributed to every Saint his office and charge: the idolatry abideth on the Theatre of the world: but she hath changed the personage and borrowed a new mask. janus hath left the keys and the gate of heaven to S. Peter. Lucina hath resigned the care of childbed women to S. Marguerite. Of old they addressed themselves for rain to jubiter Plwius: but now the extraction is granted to Saint Genivieve. Then those that would be preserved from or healed of the plague idolatrized a certain buckler, which fell from heaven, as they said, in the time of Numa: at this day idollaters on the like occasion address themselves unto Saint Roc. Saint George a horse back hath supplanted Mars, and taken the care and conduct of Bartailes. Saint Katherine presides over the Sciences instead of Minerva. The Physicians have renounced Aesculapius to receive S. Cosme and S. Damien. Sea men invoke S. Nicolas instead of Neptune. Hunter's have abandoned Diana to follow S. Eustace and S. Hubert, etc. If I feared not to estrange myself from my subject, I should make you see that the particular devotions to this or that Saint are founded on childish reasons; and such as expose the Christian Religion to scorn. For the sick absurdly affect the Saints whose names have a kind of resemblance with their griefs. So those that labour of the gout wait for their ease from S. Gotard: those who have soar * In French mammelles. breasts hope to be healed by S. Mammard. For the evil of the eyes they have recourse to S. Lucy: and for the * Oreilles. ears they cry to S. Ortilie. They recommend les Acariastres the mad men to S. Acaire. And because in Italien matto signifies a fool, they recomend the fools to S. Mathurin. I could set before you an infinite number of the like: But behold here some that are no less pleasant. Because the Printers print in Latin, and of old in France all the public arts were done in Latin, the Secretaries and the Printers have chosen for their Saint, Saint John porte Latin. Because the Tilers mount the horose tops, therefore they would have no other patron than jesus Christ, who is mounted above all the heavens, The roasting cooks would have no other than the virgin Marie for their Goddess, and they devoutly celebrate the feast of her assumption, because assum hath a signification of roasting. And forasmuch as, les Megissiers font amas de lain, the Tanner's heap up woolld, they have chosen the Magdelaine. The lookingglass makers and the Spectacle-makers are also well met, for because the looking-glasses clearly represent the images, and the spectacles make one see clearly, they do homage to Saint Claire. The best pavement is drawn from the Rock, therefore Saint Roc is the paviers Saint. Saint Eloy is the patron of Smiths, because Eloy in the Greek sigbufies nails. Saint Crespin is the favourite of Shoemakers, because Crepide is a Latin word, signifyring a pantoufle. The most nasty of all trades calls on S. Fiacre because of the goodly correspondence of the name, but it is to much to stir these stinks, Among the ancient Pagans, every country and every city, yea every family had his tetular God, to whose keeping and protection it commended itself. Dagon was the God of the Philistius, Astorot of the Sidonians, Molec of the Ammonites, Kemos of the Moabites, etc. the Syrians had for their God Aftartes, the Arabes Diaseres, etc. Romulus was the tetular God of Rome, and Apollo of Delphos. Tertul. Apolog. c. 23. Carthage put herself into the protection of juno, Athens into that of Minerva, and Cyprus into that of Venus, etc. In the place of these false Gods and Goddesses, the Church of Rome hath put he Saints and she Saints, which she acknouwledgeth for patrons and protectors. Saint Denis is the patron and as it were the tetular God of France. Saint james hath the protection of Spain. England, Scotland and Ireland have chosen S. George, S. Andrew and S. Patrick. Rome hath cast herself into the arms of S. Peter and S. Paul. Venice calleth on Saint Mark. The city of Siennae is altogether vowed to the virgin Marie. But the city of Paris reposeth herself in the bosom of Saint Geniviena, to beshort, there is not so poor a village which hath not his patron, to whom it ascribeth the glory and yieldeth the praise of its conservation. What shall I say more, for such opinion as the Pagans had of old of their Gods and Goddesses, such opinion in these days have they of the Church of Rome of their he Saints and she Saints, this spoken by a Minister seems a paradox: but in the mean while it is such a manifest truth, that Ludovicus Vives, although a Spaniard and of a contrary Religion, made no difficulty 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. Indeed many Christians offend much in this that they do not otherwise worship he Saints and she Saints then as God: Neither do I see in many what is the difference between the opinion they have of Saints, and that which the Gentiles had of their Gods. The Pagans believing that their Gods dwelled in an heavenly palace, represented them on earth by an infinite company of images; which they had in great honour. They placed them in the Temples, set them upon the Altars, fastened them in cross ways; even the Images which they clothed in magnificent habbits, and crouwned with flowers; and the which they carried in processions on the shoulders of their shaved Priests. So the Church of Rome believeth that her Saints are in heaven: but she worshippeth their Images, placeth them in the Temples, setteth them up on their Altars, fastens them in cross Ways, and on the Gates of the Cities, lighteth candelles to them, vows Pilgrimages to them, clothes them, paints and crownes them with flowers. The Priests carry them in procession on their shoulders: the people fall on their knees before them etc. Briefly all the idollatries which of old the Pagans committed in the place of the Images of their 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 their Gods; as the Church of Rome doth dedicated and consecrate to the Saints. And as we have before observed, that the Pagan Gods have quitted unto the Saints the protection of cities & Kingdoms, and yielded to them the care of trades, and the cure of all sicknesses: so have they also resigned to them their magnificent Temples and stately adorned Altars: for Platina, the Secretairie of the Popes, assures us that the murderer Phocus gave leave to Boniface the 4. to consecrate unto 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 their mother Cibella. They have taken away the Images of the pretended Gods and Goddesses to place there the Images of the Virgin Marie and the Saints. The same hath been practised concerning the other Temples: For in place where they were consecrated to Saturn, to jubiter, to Mars, to Apollo, to juno, to Minerva, to Venus etc. they dedicate them to S. Adrian, to S. Marry of pains of hell, to S. Marry of fevers, to S. Petronilla, to S. Laurence, to S. Marry of Minerva, to S. Barba etc. 2. Book of his Dialog. chap. 8. It is so as in the report of Pope Gregory, S. Benedict hath chased Apollo from mount Cassin; and hath placed in his room S. Martin; and hath demolished the Altar of the false God to build another to saint John. Idem lib. 3. cap. 7. So under the same caution an Italien Bishop made war against the same Apollo, and took from him his Temples to give to S. Adrian. Out of the same springe have issued the feasts of the Church of Rome; Polyd. Virg. de rerum invent. lib. 6 c. 7. & 8. for as the Pagans consecrated feast days to their Gods, so also would the Church of Rome dedicate them to their Saints. And like as on the feast days of the Pagans, the Priests 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 jubilee. For all the Gates and Stations are environed with green bushes, and a sign hanging out, where are painted the Arms of the Pope, with this inscription in great letters, TO THE GREAT JUBILEE. Such are the bushes and signs of drinking houses, where they sell the Best, Wine and the good double beer. Note Reader that it is not without a mystery: For it is in these places that the Woman clothed in scarlet, exposeth unto Sale the wine of her abominations. Add hereunto that in the Pagan Feasts it was expressly forbidden to labour, and those that wrought were punished. Idem. But it was permitted to play, to dance, and to commit all sorts of insolences. This is the true Image of the Popish Feasts: For a poor man that worketh in his shop to relieve his languishing family is sure to be severely punished, though the Law of God say, six days shalt thou labour. But they enter unpunished into Taverns brothels and other shameless places. They believe not that the Feast day of a Saint is well celebrated, unless they make good cheer. It is then that the Priests & people make merry; and that they commit the greatest excess of gluttony and drunkenness. There is not a man so misserable that will not spare somewhat to feast his friends on the feast day of his parish. It is about the same time & the same insolences. And Polyd. Virg. confesseth it, de rer. inv. l. 5. c. 2. Polydor Virgil acknowledgeth that this custom is come from the ancient Romans, de rerum invent. lib. 5. c. 1. Moreover if here they look nearer, they shall find a great conformity between the Feasts of the ancient Pagans, and them which at this day are celebrated by our adversaries. For the follies and masks of shrovetide have succeeded to the Bacchanales, or at least to that idle Feast which the Pagans celebrated to their great Goddess: The follies of this Feast are represented by G. du Choul in his discourse of the Relig. of the ancient Rom. p. 271 For on that day they gave leave to every one to pass the time in all sort of insolences, to go in mask, and in what accoutrement one would. And there was neither Magistrate, nor dignity so great, nor so honourable, to whom it was not permitted to change habbits. So the Feast of the three Kings hath succeeded to the Saturnales, whereon read Baptista Mantuan Fastorum lib. 8. And the feast of Innocents' hath succeeded the Lupercales, during the which the young people went stark naked through the city, beating those they met with certain whips, that were made of the skin of a Buck or goat. See Plutare. in the life of Romulus, and G. du Choul p. 175 The young women were contented to be beaten, esteeming, that this served to make them conceive and be blessedly delivered. And indeed those whips had then the same virtue, that the girdle of Saint Margaret may have at this day. The Feast of the Chair of S. Peter (according to the testimony of the Bishop of Manned) was anciently called the Feast of the banquet of S. Peter, Durandus Ration. div. office l. 7. cap. 8. because it succeeded to a Pagan Feast, in the which the poor idolaters offered to God of their wine and meat on the tomb of their Parents. So the Feast of the bonds of S. Peter hath succeeded to a feast of the chain of gold of the Emperor Augustus, as the same Doctor confesseth Ration. divin. office l. 7. c. 19 But the most remarkable of all is the Feast of Candlemas, or the purification of our Lady; for the ancient Romans celebrated in the beginning of February, Thence 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 Goddess they lighted torches & lamps. 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 served after the Pagan manner, is a great question) and that the people should go through the churches holding torches & candles in their hands. You may read this in Durand, Rat. diu. office l. 7. c. 7. De rerum invent. l. 5. cap. 1. When the Pagan Priests were consecrated, they made a solemn banquet: as it may be seen in Apulee in his golden Ass. Polydor Virgil holdeth that thence cometh the custom that the Priests when they sing their first mass make a feast, and invite their fellow Priests and friends to drink of the Theological wines. See the description of the Feast of the heathen Pontifes in G. du Choul: and that of the Popes in the book 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 chief. Pagan Pontife. It is after this model that the solemn banquet is set out, which is made after the coronation of the Pope. But there is somewhat peculiar in this Papal banquet, that Emperors should hold the water to the Pope while he washeth, and that Kings ought to be placed below the Cardinals, the Pagan antiquity never 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 Paganism, that the Church of Rome hath builded her Covents of Religious Women and Nuns: For there was of old at Rome Virgins, which were called Vestals, forasmuch as they were consecrated to the Goddess Vesta, and dwelled in her Temple. These Virgins were held in great honour among the Romans; and they esteemed them most holy, when they came to render themselves Vestales, they were shaved, as the Nuns at this day, they took a veil and were reinvested with long white robes. The entry of their houses was forbidden to men, as that of the reformed monasteries of the Nuns. They had public rents and revenues; and wealthy persons on their deathbeds bequeathed them great riches. And as the Religious Nuns have an Abbess, who commands them; so the Vestals had also their Governess, who was called Maxima. In the Covent of the Vestal Virgins there were certain little Nuns, who were there from their infancy. So the Covents of the Church of Rome are full of Infants and young maids. But behold one notable difference. That during the space of ten years, the Vestales learned the manner of their Service: during other ten years, they applied themselves to the service and sacrifice: and other ten years following they taught the young Nuns newly received. But at the end of thirty years they were permitted to marry. Wherefore the Pagans will rise in judgement with the Church of Rome, and will condemn her of the tyranny, which she excerciseth toward poor maids, who being rashly cast into a Covent, or being trained there by force and constraint, can never go out again, no more than the fish which is foolishly catched in the net. It is after the Pagan imitation that the Monks Discipline themselves, and that there are confraternities of Whippers, for God hath forbidden his servants to make incision in their flesh: Leu. 19 1. King. 18. but the Priests of Bahal cut themselves with knives till the blood came. And the Priests of the Goddess Cybell whipped and lacerated themselves till the blood run down: and after having heaped up Gold and silver, which good people gave them, they made good cheer in secret, and loosed the bridle to all kind of filth and dissoluteness, whereof read Apulee in his golden Ass. It is out of the same shop that the Priests and Monks have learned to shave themselves and wear crowns against Gods express commandment 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 School that the Church of Rome hath learned to build her Altars to the East, and that their Priests turn themselves that way when they offer their Sacrifices. The goodly custom of carrying God in procession, and in a journey is also derived of the ancient heathen, for the Romans carred in procession their great God Jupiter. And the Chaldeans carried here and there the fire which they adored for their God. Above all I find it wonderful that the Pagans have given to their God jubiter, the surname of Pistor, as appeareth by that verse of Ouid. Apulée his Golden Ass lib. 3. Candida Pistori ponitur ara jovi, for nothing could better succeed to Jupiter Pistor then a God of bread. The Pagans had also certain hosts which they called hostias circumforaveas, and it seemeth this word was expressly invented to represent the hosts, which the Church of Rome carries from place to place. Look 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 their great Gods, and see the Priests crowned with flowers carrying them in solemn pomp on their shoulders, with vessels of gold and silver; the men and women of what sort and condition soevergoeing in procession, the streets were adorned and strewed with flowers; the air resounded with the wise of the trumpets; and they sunge the music before the idol. Briefly, they observed almost all the same ceremonies, which are now observed 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 solemn 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 city: and as to that also, that he makes the same God to be carried amongst his baggage, This is found in the book of the Ceremonies of the Romish church. when he takes a journey with his Cardinals, this hath no example in all antiquity, for there never was so wretiched a Pagan, that did not render more honour to his God, them the Pope yaeldeth to that, which he makes show to acknowledge for his God and Saviour. The Church of Rome worshippeth certain little Jmages of waxed, which they commonly call the Agnus Dei. The Pope doth consecrate and baptise them, This also is found in the same book. and gives them power against hail, lightnings and tempests, and that which is most horrible, he persuades them that this will do away their sins, no less them the blood of Christ itself. This abominable idolatry hath his foundation in the ancient paganism, for the great Pontife did likewise consecrate certain figures of the lightning of jubiter. The poor idolaters worshipped these little Images; and believed that there was in them a certain virtue against lightnings and tempests. But it is better to set out this comparison by the words of the Lord of Choul. In his Discourse of the Relig. of the ancient Rom. p. 285. As we adore, (mark the words we adore: for these men are offended when we accuse them of adoring Images) the figure of the little Lamb of God, because it represents Jesus Christ: and in like manner the figure of the Dove, because it denoteth the holy Ghost: just even so the Gentiles had in singular reverence the lightning of jubiter: by the which they declared the figure of their great God, thinking that it guarded them from Tempest, and that it had a certain virtue after it was consecrated by their great Pontife. And that which the Gentiles did in their ridiculous superstitions, we have transferred into our Christian Religion, causing our little Agnus Dei, and our bells to be consecrated and blessed, which by this means take a virtue to chase away Tempest and foul wether. And just so the salt and the water by their benidictions and exorcisms take a force and virtue to drive away devils. Plato l. 24. & Plutarc. touching the face which appeared in the round of the Moon. The ancient Pagans thought that the Souls of all good and virtuous persons departed out of the body to a place of repose and felicity: that those who were altogether wicked and were cast headlong into eternal fires and torments: But that those who being good and honest were nevertheless defiled with remediable sins (such as at this day they call venial sins) were purged in a fire; and tormented for a time in the air or in prisons under the earth; whence they were delivered after they had by their own torment expiated their sins. De purgato. l. 1. c. 11. They are these doting Pagans, who have kindled the fire of the Roman Purgatoire. And indeed Cardinal Bellarmine proves that there is a Purgatoire by the testimony of Plato, Cicero and Virgil. Moreover there are in the Church of Rome famous Doctors, Bellar. de purgatorio l. 2. cap. 7. who teach that besides Hell, Purgatory Limbus Patruum, and the Limbus of the young Infants who die without baptism, there is a fift place, which is as an odiferous meadow and sprinkled with flowers, where the Souls rejoice themselves before they enter into Paradis. Compare but this with those Elysian fields taught by Plato, and you shall see that one and the same spirit of error hath invented both the one and the other fables. The ancient Pagans prayed for their dead, and offered sacrifices, and by many other ceremonies thought to lighten their torments. Thence is come the prayers for the dead in the Church of Rome; and that by singing of Masses, ringing of Bells etc. they believe to lessen the time and quality of their peines. And even so as on the ninth day after the death, the Pagans used a solemn service, Polyd. Virgil de invent. rerum l. 6. ca 10. during the which they magnificently entertained the Priests of the false Gods: So in the Church of Rome, seven days after the decease, they do the service of the dead; and while the friends of the defunct are weeping, the Priests sing and make merry. Thence came the Canon by which it is forbidden to Priests to be in heaviness when they are called to celebrate the service of the dead: In the Decree of Gratian. dist. 44. can. nullus. but whether they observe the rule of this Canon, that is a question by itself. And to the end that the Pagan superstition might here have no preeminence, Polidor Virgil de invent. rerum lib. 6. cap. 9 just so as besides the service which they did in particular for every dead person, the Pagans had also their annual Feasts, destinated to celebrate the memory of the dead, visit their Sepulchers and pray for their salvation: So the Church of Rome doth every year celebrate the Feast of the dead. The people run to oppress the church yards, striveing who shall mumble out most prayers, he that will not take pains to write them gets another to do it for money; the Bells ring of all sides, and this music of the dead lasteth all night. The ancient Pagans did greatly boast and btag of their miracles. Read their histories, and you shall see of their Images falling from heaven of others that removed themselves, that did sweat, speak, etc. so the Church of Rome boasteth of her miracles (they ought also to accompaine the Son of perdition.) Read the Legends of Saints, and you shall see Chambers transported by Angels, and Images falling from Heaven; you may also see that they bend themselves, speak, kiss, etc. And even as the Pagans fastened Tables in the Temple of their God, Polyd. Virgil de invent. rerum lib. 5. cap. 1. by whom they thought they had received help, and therein writ the disseases whereof they had been healed, the Church of Rome follows the same custom; for they ascribe to the Saints all the cures and miraculous healing which are done: and for a memorial to posterity she consecrates inscriptions of them in the Churches and Chapels. This may be seen in our Lady of Ardilliers, and in such other places of idolatry. Ibidem. Out of the same Spring hath proceeded the custom of offering in the Church's Images of wax and Candles. And as the Pagans offered to their God's Images of earth made after the resemblance of the parts of their bodies: Ibidem, these Images were called Oscilia. So the superstitious of the Church of Rome, who have some part of their bodies afflicted make vows to God and the Saints; and then when they have recovered their health, they offer an Image of wax of the fashion of the hand, the foot or the breast which hath been healed. And as superstition hath no bounds, the custom hath passed from men to beasts: so that at this day they set in the Churches the like Images of their Oxen, De invent. rerum lib. 5. cap. 1. their horses and sheep. Polydor Virgil approves this superstition, and holds that to fear to imitate in this point the Pagans is scrupulous * Or bashfulnet. puritanism. I could preduce an infinite number of such superstitions and Ceremonies, which the Church of Rome hath borrowed of Paganism: but this would deserve a Treatise by itself. In the mean 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 judaisme, and on Paganism. For example, we have seen that the Church of Rome authoriseth her hiarchie on the example of the jews, but she avoueth this also to be a Pagan invention: See the 1. part of the Decree of Gratian dist. 21. Can. Decret. For the Decree of Gracian, after it had represented the diversity of the Roman Clergy, composed of simple Priests, Archpreists, Bishops, Archbishops, Primates, Metropolitans, Patriarches, Popes, addeth that this diversity did principally proceed from the ancient Pagans, who had their Priests, their Archpreists etc. a confession which is drawn from the master of the Sentences, lib. 4. dist. 24. litt. M. the Bishop of Manda acknowledgeth the same truth, Ration. diuin. office lib. 2. cap. 1. n. 22. But there is none more formal on this matter then G. du Choul, In his Discourse of the Religion of the ancient Rom. p. 337 whose own words are these: The Romans had another fashion of ordaining their Priestly dignities, as their great Pontifes, the little Pontifes, Flamens, Archflamins and Proflamins: just so as we have the Pope, the Cardinals, Bishops, Archbishops and Patriarches: Colleges, as the Canons: and men of the guard, as are the knights of S. john of jerusalem. We have seen that the Church of Rome forms the habbits of her Priests after the pattern of the jews, but she hath also borrowed the fashion of the Pagans, as G. du Choul acknowledgeth in these words: And if we here observe it curiously, Of the Reli. of the ancient Rom. p. 337. we know that very many institutions of our Religion are taken and translated from the Ceremonies of the Egyptians and Gentiles, as are the coats and surplesses, the crowns which make the Priests, the bowings of the head toward the Altar, the sacrifical pomp, the music of the Temples, adorations, prayers, and supplications, processions and Litanies: and many other things which our Priests usurp in our mysteries. We have learned that the Feasts of four times have taken their original from the jews; De invent. rerum. l. 6. cap. 3. but it is also an institution descended from the Pagan antiquity. Polydor Virgil acknowledgeth it, and proves it by the testimony of Ovid. The Church of Rome confesseth that she hath learned of the jews to dedicate Churches: but she acknowledgeth also that it hath the praise of Paganism: For she formeth herself after the example of Nebuchadnesar, who invited all the great ones of his Kingdom to the dedication of his Image of gold, Durand Ration. diuin. office lib. 1. cap. 6. n. 2. The Church of Rome hath learned of the jews to go in processions; but she ought also to give thanks to the Pagans, De invent. rerum l. 6. c. 11. & 12 as Polyd. Virgil acknowledgeth. Consider the Processions of Babylon, written in the 6. chapter of Baruc: their Gods carried on shoulders; the shorn Priests, who cried in carrying them; the people who went before and behind, and which worshipped, and you shall see that it is a lively image of the processions of the time. The holy water descended from the jews, but it also sprunge from Pagan superstition: For the Pagans purified themselves with consecrated water, which also they called lustrate, that is to say purifying. They also sprinkled the dead: Virg. Aeneides l. 6. and no otherwise then is practised at this day, they had an aspergile, As you may see in G. du Choul pag. 289. 290. 291. and a benestier at the entry of their Temples, where the Priests & the people took of the water, as they entered into their Temples. And in this point the conformity is so great, that the figures, which were made to represent the aspergile and the benestier of the Pagans, seem to have been drawn to represent the outils of the Church of Rome; and to the end that every one might point to it with his finger. G. du Choul hath set this superscription on one of the Pagan benestiers, A little benestier portatife like that which we use in our Religion. We have said that burning of incense on the Altar, and washing before the beginning of service is a judical ceremony: but Polydore Virgil holds that it hath been borrowed of the Fagans de invent. rerum lib. 5. cap. 11. etc. Above all I find it admirable that the Jews, the Pagans and the Papists serve themselves of the same weapons, and employ the same reasons to defend and strengthen themselves in their abuse: for they all allege for their ceremonies their antiquity and the prosperity that hath accompanied the observation. The Prophet jeremy exhorts the children of Israel in the name of God to turn from the idolatry of their fathers, who had burnt incense to the Queen of heaven, and the rebellious people answered him, As concerning the word of the Lord which thou hast spoken to us, jerem. 44. we will not hear it. But for certain we will do all that which is gone out of our mouth, burning incense to the Queen of heaven, and making aspersion to her, as we have done, we and our fathers, the Kings and the Princes amongst us in the Cities of juda, and in the streets of jerusalem, and have had our fill of bread, and have been at our ease, and have seen no evil. But from the time that we have ceased to burn incense to the Queen of heaven, and to make aspersions to her, we have had want of all, and have been consumed by the sword and by foemive. And the Pharises said to Jesus Christ: Matth. 15. & Marc. 7. Why do thy Disciples transgress the traditions of the Elders? And behold an accusation framed against S. Steven the first Martyr of jesus: This man here ceaseth not to speak blasphemies against this holy place and the Law: Act. 6. For we have heard him say that this Jesus of Nazareth shall destroy this holy place and shall change the ordinances which Moses hath given us. The Senate of Rome for many ages opposed themselves to Christianity, namely long after the Emperors had submitted themselves to the Son of God, the Senators were given to the defence of the Pagan superstitions and ceremonies: they alleged the same reasons that the idolatrous jews did. Epistolarum l. 10. Epist. 54. Read the Epistles of Simmachus, namely those that were written on this subject to the Emperor's Valentinian, Theodosius and Arcadius. That which he presseth in all his Epistles is the antiquity of their Ceremonies; and the good luck that the Roman Empire had during the time that she observed the Religion of her ancestors. He bringeth in the City of Rome prostrate at the feet of the Emperors, and making this Oration to them: Right good Princes fathers of the Country, have respect unto my years, whereunto I am come by the means of my holy customs. Permit me to observe the Ceremonies which were taught me by my ancestors; and whereof I have no cause to repent me; that I live according to my custom, seeing, I am free. It is this divine service that hath subjected all the world to my Laws. It is this Religion which hath chased Hannibal from my Walls, and the Gauls from the Capitol. Is this that then for which I have been conserved, to the end that they should come to reprove me in my so great age? Of what kind soever the Ordinances may be which they would establish, the reformation of my old age can not but be late and injurious. These are the same reasons which they of the Church of Rome allege against us: For when they can not by reason establish, and much less by holy Scripture authorize their frivolous and vain Ceremonies, Bellarm. de Eccles. l. 4. cap. 18. they make a Buckler of antiquity: And are not ashamed to put temporal prosperity among the marks of the Church. Moreover there are many superstitions and particular ceremonies the old and new Rome defend by the same reasons and cover with the same protexts, for example those, that would excuse Caligula for putting forth his feet to have them kissed, Seneca de beneficijs lib. 2, cap. 12. say that it was not done through insolence, but only to let them see his pantoufle enriched with gold and pearls, and even see they excuse the Pope; for his flatterers will make us believe that it is not through pride that he makes Princes and Kings kiss his fear, but to honour the cross of gold which is embroidered on his pantoufle. Augustin. de civet. Dei. lib. 8. cap. 18. Ambros. in Epist. ad Rom. cap. 1. The ancient Christians reproached the Pagans with the multitude of their Gods, and deified men which they adored the Pagans answered that in honouring these personages, which were the friends of God, they honoured God himself. That these blessed Spirits carried the prayers of men unto God. That by the creatures they went to the Creator, no otherwise then as one goes to the King by his officers. There is not a child so little that knows not that these are the excuses of the Church of Rome, when we reproach them that she worshippeth a million of Saints, though in the whole Scripture we have neither commandment, nor promise nor example. G. du Choul discourse of the Relig. of the ancient Rom. pag. 285. They reproached the Pagans with the worshipping of Jmages, but they have protested, that they honoured not the Images because of themselves, but for the representation of them, by benefit of whom they had received so many good things, It is even so that the Church of Rome excuseth her idolatry, for the greater part say that they worship not the Jmages, but the thing represented by them, nevertheless one of their Cardinals, Bellarmin de imaginn. lib. 2. cap. 22. raising the price of their idolatry in this resect above that of the Pagans, is so hardy as to write that Images ought to be worshipped in a twofold respect, to wit because of their prototype, and because of themselves; and that there is a veneration terminated in the Image. But to return to my purpose, I think it well founded to put the jubilee among the Ceremonies which the Church of Rome hath borrowed of judaisme and Paganism. 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 jubilee in imitation of that which is practised in the old Testament. And to this it is that Clement the 6. had espetial regard when he calleth this ceremoni by the name of jubilee, & ordaineth that it should be celebrated from fifty years to fifty years. There is none more admirable in my opinion on this subject than the Archbishop Antonin. for he thinks that the Jubilee was figured in the ancient law: Summa sacrae Theol. part. ●. tit. 10. cap. 3. de indulgentijs. And that it had his beginning in Abraham, because Lot was fifty year old when Abraham rescued him out of the hands of the four Kings that carried him captive. Also because he was fifty year old when God spoke to him, and drew him out of the place of his nativity. Where because Abraham, who was exercised in the knowledge of the Stars, knew that the Intemperature of the air, which cometh of the diverse aspects of the Planets, purgeth itself at the end of fifty years, would imitate on earth that which the Stars do in heaven, ordaining that fiftieth year should be called jubilee. judge Reader if these reasons be not pleasant. To the end that the truth may more clearly appear to the Reader, I will represent as in a running table the Pagan ceremony, and then I will compare it with that of the Roman Jubilee. The secular plays were instituted by the Consul Valerius Publicola, about the year of the world 3434. before the birth of our Saviour Christ 866. after the building of Rome 188. years. This is the opinion of Valerius Maximus, Polydore Virgil. and many others Authors ancient and modern. But others hold that these plays were not instituted till 298. years after the foundation of Rome under the Consulship of M. Valerius and Sp. Virginius. When the time of these plays approached a lyerault went through all Italy to make publication: and invited the people thither, crying, Come see things which ye have never seen and which you shall never see again. Read the ceremonies of these places en Sozime histor. lib. 2. and Onuphrius Ponuin. de ludis saecularibus. A little before the Spectacle began to be seen, the Emperor or the Consuls with fifteen personages deputed to sacrifice in the Capitol and palace, being set in chairs before the Temples of Apollo Palatin, and jubiter Capitolin, distributed of certain things among the people, which they thought served to expiate their sins, as Torches, Sulphur, etc. The people from all parts ran to these places: as also to the Temple of Diana, which was on mount Auentin, where the custom was to distribute, among free person, of the barley, wheat and beans to offer to Parques. The feast dured continually for the space of three days and three nights, during which time they who had charge of the service, were bound to remove themselves into the field of Mars, there to offer sacrifices to jubiter, juno, Neptune, Minerva, Venus, Apollo, Mercure. Ceres, Vulcan, Mars, Diana, Vesta, Hercules, Laton, to the Gods of the fountains, to Parques, Pluto and Peoserpive. By the commandment of the Consuls, therein following the Emperors and the fifteen personages, that had the care of the plays, they built three Altars by the river of Tibre, on the which they offered lambs in sacrifice, they also kindled lamps, and fire, etc. but the principal idolatry of all was committed in the place of a certain relic, to wit an Altar which was builded twenty foot above the earth and consecrated to Pluto and the Goddess Proserpina, Tullius Hostililius reigning in Rome; and after discovered by Volusius Valesius, in the reign of Servius Tullius. They prepared the theatres and cellebrated the plays in honour of Apollo and Diana. Men, women and children went to visit the Temples and Altars, and to offer prayers and supplications to the Gods, in singing the bymnes composed to that purpose. So for the plays which were celebrated under the Empire of Augustus, the Poet Horace composed his so renowned verses, beginning, Phoebe, sylvarumque potens Diana. But as the opinions are diverse touching the durance of the ages, so the Authors, which have written of the secular plays, do but little agree in the time of the celebration of these plays. Some think that they were not celebrated but from a hundred and ten years to a hundred and ten years, Onuphrius Pawin. is of this opinion, which he gathers from the Edict of Augustus, the verses of Horace, of the commentaire of the fifteen personages, etc. but the more common and probable opinion is that these plays were celebrated from 100 years to 100 years, which is that which hath been 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 Panuin. confesseth also that this is the opinion of Valeria's Antias, Titus Livius, and the most of the ancients. Among the modern, Polyd. Virgil. embraceth and defendeth this opinion, de invent. rerum lib. 8. cap. 1. But after the Emperors, willing to have the glory and pleasure of the secular plays, shortened the time of a hundred years, for Augustus Caesar having celebrated them during the Consulship of C. Furnius and C. Silanus, Claudius Caesar celebrated them again about sixty or sixty three years after. In so much as by the report of Pliny, In his natural Hist. book 7. cha. 47. one and the same man served for Rhymer in the secular plays under Augustus, and under Claudius Caesar. Whereupon Suetonius observeth that when the lyerauld solemnly invited the people, in saying after the ancient manner. Come to the plays which no man hath seens, nor ever shall again, this moved the people to a public laughter: forty years after were scarce passed when the Emperor Domitian would also make the magnificence of his Empire remarbable by these plays, hereof read Suetonius in the life of the Caesars. Now that the Popes have instituted their jubilee in imitation of the secular plays, the most famous Doctors among our Adversaries do freely confess, for behold how Polydore Virgil speaketh thereof. De invent. rerum lib. 8. cap. 1. The same Pope (to wit Boniface 8.) ordained that a jubiles should be celebrated from a hundred years to a hundred years: the which seemeth to have been done to divert the people, and particularly the people of Rome from the vain spectacle of their secular plays, and to lead them to the true sacred solemnity. Onuphrius Panuinius speaketh yet more precisely. The secular plays, saith he, De ludis saecularibus. were of old amongst the Pagans that which at this day is our Jubilee, which is celebrated from twenty five years to twenty five years, wherein men obtain pardon for all their fins as appears by the Bulls of the Soweraigne Pontifes. And indeed one can not sufficiently admire the correspondence that is between the secular plays and the Roman jubilee. 1. The secular plays were celebrated in the city of Rome: It is the same place where the Ceremonies of the great jubilee are performed. 2. The secular plays were performed from a hundred years to a hundred years. It is the same time that Boniface 8. taken for the Jubilee. An evident testimony that in the institution of this vain Ceremony called the Jubilee, he had not so much respect to the jubilee of the Jews, as to the jubilee of the Pagans. 3. A little before the Pagan jubilee, the heralds went through all Italy to invite the people thither: So when the time of the jubilee approacheth they invite all the world by the sound of the Papal trumpet, falsely called Apostolic. 4. To encourage every one to come to the sport of the secular plays, they promised to let them see things they had never seen, nor never should again: So the Popes amplify by their bulls the pretended graces of there jubilee, and representing the shortness of life, invite all the world not to let pass so favourable an occasion. 5. The Emperors Claudius and Dominitian, willing to have the glory and pleasure of the secular plays, shortened the term of 100 years observed by their Ancestors. So Clement VI and Sixtus IU. willing to have part of the glory and profit of the Jubilee, have shortened the term of the hundred years ordained by Boniface. 6. In the time of the Pagan Jubilee they promised the poor idolaters the expiation and abolition of their sins: So during the new Roman jubilee, the Pope distributeth the grand pardons and plenary indulgentes, taking away both the fault and the punishment. There is no wickedness so enormous, which the jubilee will not put away. 7. Before the solemnity of the secular plays, the Emperor went in great pomp and with great affluence of people, to the Temples dedicated to false Gods: Read Santarellus, and those that have written the ceremonies of the jubilee, and you shall find that the Pope and his go in like solemn processions to the opening of the jubilee. 8. Behold yet one resemblance admirable above all the rest. In the beginning of the Pagan jubilee at Rome, they discovered a certain Altar dedicated to Pluto and the Goddess Proserpin, and so scone as the plays were ended they covered the Altar again with earth. So at Rome that calleth itself Christian, there is a gate which is called holy which is opened at the beginning of the jubilee, and shut again as soon as it is ended. And it is very remarkable that the Pope opens it with a silver hammer, and before it is shut again, he doth there put pieces of gold and silver: as if he would yet at this day do honour to the God of riches. 9 The feast of the ancient Pagans dured three days and three nights: So the Pope hath ordained a certain number of days to gain the jubilee. 10. During the secular plays, men women and children visited the Temples, the Altars, the Relics: the like thing is practised during the Roman jubilee. 11. During the plays they offered Sacrifices and presented prayers to diverse Gods and Goddesses: So during the jubilee they address diverse prayers to he Saints and she Saints. 12. At every solemnity of the plays, they composed new hymns: So at every jubilee new prayers and orations. Witness that which they cry through the city for the gaining of the present jubilee. 13. Note yet that they graved on an Altar of brass under what Consuls or Emperors it was that these secular plays were celebrated. De ludis saecularibus. Onuphrius panuinius teacheth us that they graved them in the same of manner, as they do the Popes under whom the jubilee is celebrated. 14. To comfort and raise up the courages of good people, I finish this comparison, that as the Emperors, being made Christians, abolished these secular plays: So we hope that the Christian Kings and Princes will holy abolish the Roman jubilee, when God shall give them the grace to take into consideration the superstition and impiety. For those who have given their power and authority to the Beast, are those which shall eat her flesh and leave her desolate and naked. Reu. 17. Amen. If any desiere to see further, let him loock the foresaid Authers or a Boock, Imprinted this year in Inglisch, called the Origenall of Popisch idolatry or Birth of Heresies. FINIS. Gentel Reader pasby literal faults.