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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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