A learned discourse of ceremonies retained and used in Christian churches. Written by the Right Reverend Father in God Lancelot Andrews late Bishop of Winchester a little before his death: at the request of an eminent person that desired satisfaction therein. Printed by the original copy written with his own hand, ex pede Hercules.

A learned discourse of ceremonies retained and used in Christian churches. Written by the Right Reverend Father in God Lancelot Andrews late Bishop of Winchester a little before his death: at the request of an eminent person that desired satisfaction therein. Printed by the original copy written with his own hand, ex pede Hercules.

Table of contents

Title page

TO THE CHRISTIAN and Candid Reader.

A Discourse Shewing that many Paynim Ceremonies were retained in England after Christianity was received.

A Discourse Shewing that many Paynim Ceremonies were retained in England after Christianity was received.

[Page]

SUrely as Darknesse was before Light (for the Evening and the Morning saith the Text made the first Day;) And as out of Chaos that Rudis indigestaque moles were made all the clear Firmaments, even Caelum Crystallinum: So evident it is that Paganism covered all the face of the world (except the little Land of Iury) afore Christlanity was admitted, and after the admission [Page] of Christian Religion in the Western part of the world by the Christian Emperors, the Northern people together with the Empires almost every where abolished Christian Religion: But yet as Augustinus Curio notes, at length every one of these Northern and Heathen Nations embraced Christian Religion, saving onely the Saracens: My conceit and purpose to shew you is, That of the Ecclesiasticall government and policy observed in the Brittish and English ancient Pagans, as formerly having their Common-wealth in frame, and beautified with our common Laws, they being converted unto Christianity, many of the Paganish Ceremonies and Usages, not contrary to the Scripture, were still retained in their Christian policy; By means [Page] whereof tranquillity and peace was observed, and the alteration in the State lesse dangerous or sensible; For as in General Arnobius is true, writing, Nothing was innovated for Christian Religion in rerum natura; And as the Heathen Oracle of Apollo Pythius answereth, the Athenians asking him what Religion was principally to be embraced, namely, that which was by descent delivered as a custome of their Ancestors; So in particular, well writeth Dionysius Halycarnasseus, the least Ceremoniall points of the divine worship, a Nation, unlesse necessity compell them, will hardly alter; He instanceth it in the AEgyptians, the Moors, the Gaules, the Scythians, the Indians; Nay, Sir Thomas Smith in his Common-wealth, expresseth, that our Ancestors being Heathens, [Page] when they agreed to receive Christian Religion, that which was established before, and concerned externall policy, they held and kept still with that which was brought off new by their Christian Apostles and Doctors: Because I remember Tullies cognisance, namely, that it is a badge of a negligent and dissolute person, not to regard what the most sort of the people may conceive of him: And that conceit is worthily the most hainous, which may note any to plant by writing, or water by speaking, the cursed Roots or Seeds of self-springing Paganism.

I will first prove that this kinde of birth of our Ceremonies can be no disgrace to our Ecclesiasticall Ceremonies.

Secondly, I will insinuate three [Page] observations to be remembred out of the particular Proposition proved.

Thirdly, I will point at some of the superfluous and wicked Popish Ceremonies drawn from the Heathens.

Fourthly and Lastly, I will instance in many Ecclesiasticall Ceremonies of the Heathens, which are or may be used in ours or in any other Christian State.

In the first place, allowing much of our Ecclesiasticall discipline used in the time of our Primitive Church, was borrowed from the Heathen: yet that it can be no disparagement unto it, must needs be granted; for otherwise to imagine is the direct opinion of the Heretiques Manichaei, whose errour in this Point is solemnly refuted by [Page] St Austin writing against Faustus, and by St Ierom writing against Vigilantius: That I may not threaten but perswade, By the judiciall Law of Moses expressed in Deut. 21. If a strange woman be taken in battel, if her beauty please thee, her nails and hairs being pared and shaven, and her garment of captivity being taken away, thou maist lawfully take her to wife: By the morall of this Law, severally write Isidore and Peter Blessensis, the Ceremonies of the Gentiles, the deformities thereof being taken away may lawfully be used amongst the Christians, Isidore then expounding, Deut. 16. Thou shalt not plant Trees near unto the Altar, his meaning is, one must not imitate the devotion, nor the Ceremonies of the Gentiles: For the Israelites even by the [Page] direction of God made holy Vessels, and placed them in the Temple of God, of the gold and silver they robbed the Egyptians of: And it is vulgarly known, that the sayings of the Heathen Poets are used by the holy Ghost in the New Testament; Again, we may see in Act. 17. how St Paul himself when he was at Athens (the very Altar of Superstition, which was dedicated unto an Unknown God, and unto which bloudy sacrifices were slain, by as much dexterity and wisedom as that time would permit) did make use thereof, and seem to transpose it to the worship of the true God; And which is more, it is expressed by St Paul, it is lawfull for a Christian so it be without scandal, to eat those things which are consecrated unto Idols; Honestly then [Page] writes Mr Hooker, That which hath been ordained impiously at the first, may wear out by tract of time, as the names of our Heathen Moneths and Daies used throughout all Christendome without any scandall. And if the Spaniards well may glory of their Alphonsus King of Arragon, Qui per cloacam ingressus subter Muros, won Naples, and from thence expelled Renate Duke of Anjou; reasonably then eut out of sormer rags of the Gentiles, the glorious rious and fair garment of Christianity in times may be woven. And as Ephraim Syrus a Father that lived in St Bazils time writeth: If the money be taken out of the purse, yet the purse is not to be cast away; so although the sacrifice and service of the Gentiles be taken away, the outward Ceremonies may remain; [Page] To conclude, this pedigree of our Ceremonies staineth not our Christian policy; For that all the good Orders of the Heathens came by Tradition, or reading, or seeing the Ceremonies that God commanded among the Jews in the Land of Promise; As it appeareth by Iosephus against Appion, that the Sect of the Pythagorean Philosophers translated much of the Jews Laws into their own Sect: And as by Eusebius, Austin, Theod [...]ret, Iustin Martyr, and others, Plato copied much out of Moses writings, For Moses writings were long afore the Empire of the Persians; So verily if it were for this place, it may be exemplified, that the succeeding Ceremonies of the Heathen were derived from the Jews Ceremonies: And no man can justly [Page] deny but that we may use the Ceremonies of the Jews, Non ex vised ex Analogiâ Mosaicae Legis; And if this point fancy any man, let him reade Alcuinus de Officijs Divinis; Amalarius de Officijs Ecclesiasticis; Gratian de Con. But especially Mutius Pausa in his Osculum Christianae & Ethnicae Philosophiae: I can commend Nicholaus Mount-Georgius in his Book De Mosaico jure enucleando, only for his endeavours: you may observe out of Iosephus in the latter time of the Jews Government, that Herod their first King brought much of the Romane Heathenish Discipline into their policy, and in this respect that many of our Christian Ceremonies were formerly Heathen, and afore that used in the Common-wealth of Iury, wherein God was the Law giver: They [Page] resemble the seventeen Vessels which the Heathen King Cyrus gave unto the Jews at the Building of the Temple of Ierusalem, after the Captivity of Babylon, among which as Esdras writes there were Vials of Gold 29. of Silver 2410. for these were in the last use sacred, being formerly Heathen and prophane, but most anciently holy and sanctified.

2. The first of the three Observations that I am to insinuate upon, the particular to be proved is the amplenesse of the Common Law, admitting no Common Law within their Land, but as parcell and incorporated into the Generall Laws and Policies of this Land, seeing most of our Ecclesiasticall Law was before there was any Popish Canon Laws observed by the Inhabitants, [Page] as the Civill Ordinance of the Magistrate in the ages most remote; But of these hereafter in particular.

Secondly Note, If much of the Christian Policy and Discipline was in practice when the State of this Land was Heathen, the Lay-Catholiques are much mistaken in their Petition, where they write, We have all our Feasts and Ceremonies from Austin the Monk; And let them not play Suffenus part, in delivering there is not the least Ceremony or circumstance which hath been added to the Solemnization or Majesty of Gods Service, but the year is known when, and the Pope by whom it was ordained, but these forget what their Father Bellarmine confesseth, that all Christian Ceremonies were not invented [Page] by the Pope.

Thirdly, This will sufficiently convict the opinion of them whom Nazianzen ingeniously cals New Pharisees, to be but ceremonious, that will not conform themselves to any Ceremonies used in the time of Popery, seeing we must and ought to obey the Ecclesiastical discipline established by the Laws of the Land, for coming to Church, for having prayers, or preaching, or musick in our Churches, or such like, although (as shall be proved) these Ceremonies and Customes were used in the time of Pagans, and at their sacrifices: Genebrard by by whom it is verified that much Learning and railing may be accidents in one Subject, writes that in the Year 1560. in England arose a new Sect of Puritans; so called, because [Page] they will not pray in the Churches that were the Catholiques, nor wear a Surplice: Sure I am that many that wear the Liveries of this name are otherwise minded; And I learn out of Dubrarius, that the Thaborites of Prague held that the Clergy should not be Doctors of Divinity, or quote the Fathers in their Sermons, or wear any other then their ordinary garments; But yet for them all, O quam honestâ voluntate miseri errant. It is confessed, Ceremonies of themselves are things indifferent, as being neither expresly commanded or forbidden by the Word of God; And although among the Jews their Kings would not permit Liberties in Ceremonies to the Subjects, Christian Kings may: But yet when they are enacted in a [Page] Christian State, and made the Laws of the Land, they must be obeyed of necessity as unto a thing not indifferent: For well write the Canonists, An act indifferent when it is commanded is a necessary act, otherwise idle is the command: And it appeareth by Iosephus, that the Athenians made a severe Law against those that spake against the outward Ceremonies established by Law or custome: This also may appear out of Livy, and out of Dion, who knoweth not that the King, the Caesar of the Countrey must obey the Law of the Land? What a presumption is it then for a private man to exempt and priviledge himself from obeying the Laws of the Land! Truly writes a Learned Common-Lawyer, the Laws of men not contrary to the Law of [Page] God ought to be kept even of the Clergy in the Law of the soul. And Mutius notes, that Charles the Great in Saxony gave equall authority to his Magistrates (Scabinis) to put to death those which contemned and derided the Ceremonies Ecclesiasticall, as those which sacrificed to Heathen gods: For Lodovicus Sotomajor well writes in his Comment upon the Canticles, Godlinesse being as the soul, yet Ceremonies are as the body of Christian Religion.

3. But I am to point at some of the superfluous and wicked Ceremonies of the Papists borrowed from the Heathen; Of so large and near affinity is the divine worship of the Heathens, and Papists in the Temples, that Lodovicus Vives confesseth there cannot any difference [Page] be shewn unlesse the Papists have changed the Names and Titles: So that with Chemnitius to the followers of the Sea of Rome, we may object what Faustus did to the Christians, Ye turn Idols into Martyrs and Saints, whom ye worship with correspondent vows: And I can hardly imagine how plentifull the tears of Petrus Chrysologus and Silvanus would run, if they were alive and viewed the Antichristian Sea: For that in their times some of the superfluous Heathen Ceremonies began to abound in the Christian Churches: Whereupon they complained, although the Gentiles Circensia were celebrated in the honour of Christ: Yet the Church being out of that cradle, the particular usage of the Gentiles in this kinde was not to be [Page] imitated: I commend therefore the intent of that Emperour, who for revence of the Sign caused (as Sozomenes reporteth) Furcam to be erected Loco Crucis: And I reverence the Opinion of the Makers of an ancient Statute in H. 3d. time, namely, that De Pistoribus which punisheth a Butcher that buyeth flesh of Jews to sell the same to Christians. And generally that the Heathen thought their Ceremonies would drive away the Christians: Abbas Urspergensis a German, and Didacus Covarcuvias a Spaniard writ, that Helena a Brittan and Mother of Constantine the first Christian Emperour born in this Island, going to Ierusalem, found in the place where Christ was crucified, the Idol of Venus placed: But to instance; the Popish Purgatory, in [Page] scope and being agreeth with the Heathen Purgatory, mentioned in Plato and Virgil: the Papisticall manner of consecrating Churches and Church-yards, fully imitateth the Ceremonies of the Pagans when they consecrated their Temples and Temple-Courts or Yards described by Alexander of Alexandro: In Spain by Gregorius Lopus at the beginning of the consecration of a Church, they must make three crosses in the last part thereof: Their sprinkling of holy water is mentioned in the 6. Sat. of Iuvenal: And Sozomenes calleth it a Heathenish Ceremony. In particular, that it was alwaies used at the sanctifying of the Capitoll, appeareth by Alexander of Alexandro: Their having of Nunnes and Women for Societies or Colledges was [Page] used amongst the Heathen, as I gather out of Plutarch. And that the whole swarm of Friars or Monks was first fledged amongst the Heathen, at large appeareth by Learned Hospinian. The Papists placing of Images in their Temples, and every image to have his severall Priest, their Priests to have shaven Crowns, to be unmarried, to have Frankincense-offerings, Fasts and Feasts, to have candles in them, and to carry them up and down in every respect is Heathenish; And to do no wrong, Chemnitius in particular proveth this by variety of Authours; The placing of Lights in Churches at some time is not altogether an Heathenish Ceremony, although it appear by Seneca the Gentiles had it. Suidas in the word [...] thinketh they were first used [Page] in Athenian Temples: For the ancient Fathers used a kinde of light in the Primitive Church, which made St Austin to write, They promise to the Churches, one oyl, another way to solace themselves for the night-light. But their burning of Tapers in their Churches at noon-day, is altogether a Pagan custom, as Rhenanus well observes in his Comment upon Tertullian, And I take it, their burning of Torches at Funerals is meerly a superfluous Ceremony of the Gentiles, as appeareth by Virgil and his Commenter; Servius writing upon the Funerall of Pallans, Lucet via longo ordine flammarum, & latè discriminat agros: Hierom writing of the death of Blesilla describeth the Funerall pomp of the Christians; The Papists kissing of their hands as a kinde [Page] of worship in their Churches, agreeth in intent with the Heathenish custome, although Prudentius and Optatus make mention of kissing of hands in the Primitive Church. And this Caelius Rhod. 11. notes out of Pliny and Apuleius. Lucian cals the worshipping by laying the finger to the mouth to be the sacrifice of poor men, as having nothing else to offer. The Learned Chief Justice of France Brissonius, whom one cals Varro Galliae, particularly writeth, why the Papists purposely imitate the Heathens, in turning on the left hand at their right Sacrifices: M. Perkins noteth out of Ruffinus that pro Thoracibus Serapidis, Constantine caused the Sign of the Cross to be erected in Pillars and Houses: Sozomenes writeth, Constantine pro [Page]laboro posuit signum crucis; and hence he would have this a superfluous Ceremony of this kinde; But unto this I cannot as yet subscribe: Likewise where Iulius Pacius wittily notes, that the whole corps of the Canon Law or Ecclesiasticall Discipline imitateth the feature and structure of the corps of the Civill Laws, generally being Heathen: For the common Law-Book called Decretum answereth the Pandects, the Decretall the Codex: For as in the Codex there are the Imperiall, so in the Decretals there are the Pontificiall constitutions. And as the answers of wise men, that is, Lawyers, are reported in the Digest, so the sentences of the Authours are registred in their Decretum; all this I condemn not as an idle correspondency: But to leave [Page] this point of our Divines, I spare to prove out of Calvin their praier for the dead as an idle imitation of the Heathen; That their worshiping the Reliques of their Saints and Martyrs is meer Gentilism, the ancient bait of Satan: And therefore generally to conclude, I conceive the Jesuites, the golden staves and mattocks of the Sea of Rome, whose name answereth Heraclitus's Greek Name for a Bow, [...]: that is, Thy Name, saith Heraclitus, a bow, is life, but thy work is death: In office resemble the Heathen Priests of the Indians, called Brachmanes, mentioned by Ozorius; He saith, these Heathen Clergy-Priests also study Philosophy, and the Mathematicall Arts; Insomuch that by their learning and counterfeit holinesse they continue [Page] all their life time the singular contrivers of all fraud and villany: For my warrant I appeal to the Catastrophe of many Houses of Nobility of this Realm, acted by the Jesuites.

4. Thus according to my main design, I have instanced in many Ecclesiasticall Ceremonies of the Heathen, which are or may be lawfully used in ours or any other Christian State; For the generall, in the Civill Law-Book called Digests, which contains the writings of the old Lawyers which were Heathens, you may reade many precepts superstitious rather then religious, of their Heathen Sacrifices and Church-discipline; And yet when the Emperours of Rome began after to be Christians, you may perceive by the Civill-Law-Books [Page] called Codex, how in many points the Emperours retain them; But further to exemplifie this is a matter fruitlesse, I stand not hereupon.

But more particularly, the Ceremonies on this behalf to be recited, I shall refer unto the Heathen Churches, the Heathen Flamines or Ministers, the Heathen people.

That the Heathens afore the Christians had their Temples to resort unto, where they were to worship their Panism Gods, no man will deny, though Diogenes in his Cinique Mood held Temples unnecessary by affirming the whole world was the godly and holy Temple of the gods, where he would pray; and this was also the opinion of Zenon, and also of our Ancestors the Saxons, as appeareth [Page] by Abbas Uspergensis; The Scythians by Herodotus erected Temples or Churches to none of the gods but only unto Mars: But although Clemens Alexandrinus note, that in the beginning superstition was the parent of all Pagan Temples, they being formerly (saith he) the Sepulchres for men; Yet Isidore well notes out of Tranquillus, that when the people Heathen began to be civill, their Temples were built, and altered fairer both within and without; Moreover, the very name of the Heathen Assemblies among the Athenians, and the Cities of Asia, was Ecclesia, which retaineth the name of the Churches among the Christians at this day: Onuphrius Panvinus writeth, the Church (Ecclesia) signifieth a Congregation; And it is called Basilicon [Page] or Temple, after the manner of the Gentiles; And as we have Bels in our Churches, so had the Pagans in theirs: By Suetonius the Emperour Octavius Augustus was the first who in the highest place of the Temple of Iupiter Capitoline hanged Bels; that at the ringing of their Bels the Heathens were wont to meet at their Assemblies, as at Baths, and otherwise is plain by Martial, who writeth, Redde pilam, sonat aes Thermarum, ludere pergis? But yet you may see by a part of the canon Law called the Clementines, that the Saracens in their Steeples have no Bels: For the fabrick or structure of the Temples, whether the Christian Temples were square, and the Heathens all round, with Dr Humphrey, as no diversity, I leave it to be enquired [Page] of the curious; only I note out of Secrates the ancient and Apostolical Churches of the Christians in Antiochia, in Syria, were built round, And out of Giraldus, that the Temple of Vesta was like unto a Ball, The Temple of the Sun and Bacchus is round; And that Stuckius in his Comment upon Arrianus, notes, the Temple of Mercury was square, and of Cubick-figure: As we have no Images in our Temples, so likewise was it used of many Heathens: Among the Romans their holy and ancient King Numa by a Law banished Images or Idols out of their Temples: Tacitus reports the Germans likewise would not represent the gods by Images, and Strabo and Herodotus shew how the Persians for their gods neither made Altars nor Images; And [Page] Eusebius writes, the people called Caes by a speciall Law forbad the worshiping of Images.

To wade a little further, the Gentiles having their Temples and Churches for their poeticall gods, Christianity being received by consent of the Emperours and Civill Magistrates, it is to be seen whether those Ethnick Churches were all demolished, and new ones built of the Christians: That many of the Heathen Churches were utterly ruinated, many Historians and Fathers witnesse; Among others, St Ierom writing against Jovinian telleth of the destruction of the famous Temples of Iupiter Capitoline: And in his Comment upon the Galatians, his words are these, Vacua Idolorum Templa quatiuntur: And in the Theodosian Codex you [Page] may see a particular Rescript made by the Emperour Theodosius the younger; That the Panism Temples in the East should be pluckt down, they being fit to be the Dens of Devils or unclean spirits: And their subversion of the Idols Temples is the reason, that by the canon and common Law Ius aedificationis is a speciall cause that giveth the patronage or advowson of the Church unto a Lay-Patron; But yet without controversie, when Kingdoms and States turned from Idolatry or Paganism to Christianity, and that in short time (so powerfull was the holy Ghost) many of the Heathen Temples were not overthrown: But of necessity after some Ceremonies accomplished, were used for Christian praiers and Assemblies; By [Page] means whereof the alteration in the State was not so great, the temporall world with Democritus being not to be new made ex atomis, and men sooner and easilier embraced publique Christian Religion; And this is the reason that by the Common Law of England a man may be said to be Patron of a Christian Church although he never built it; if he only endow the Church with Revenues: And as in forreign Countries the Emperor Honorius about the year 400. made a Law restraining the heat of the Christians against the Wals and stones of the Gentiles Temples: The words of the Rescript are, As we forbid their Sacrifices, so we will the ornament of their publick works be kept: And the first Christian Emperour Constantine made a [Page] Law against them which pluck down the Tombs and Monuments of the superstitious Heathens: And those Laws methinks in forreign Countries gave some warrant for retaining Heathen Ceremonies; So in our Country of England it is notorious by the Epistles of Pope Gregory himself (who sent our Austin the Monk) That although Pope Gregory in his Epistle to the King of England writ, that ancient Pagan Temples in England might wholly be destroied, yet afterwards the same Pope better advising, that somewhat was to be yeelded unto them that were weak in faith, as the Apostles did; he writeth a peculiar Epistle to Miletus, one of the first Apostles or Bishops of the English-men, and expresly willeth that the Temples of the Idols in [Page] England be not destroied, but that they be hallowed and sanctified, and turned into Oratories for Christians; And as in generall for other Countries this appeareth by Theodoret, so now it is a work of some difficulty to shew you in particular what Christian Church at this day standing, was anciently the Temple of such an Heathen god: In Rome by full ample authority it is plain, as by Beda in his severall Books, by Ado, by Paulus Diaconus, and others, that Pantheon the Temple in Rome for all the Heathen gods was given by Phocas the Emperor, about the 5. year of his Reign unto Pope Boniface the 4. and by the said Pope dedicated to the honour of our Lady, and of all Martyrs: It is now called the round Church of our Lady: And the [Page] shape and antiquity thereof is pourtraied lively in the first description of Ianus Outerus his ancient descriptions, whose works may please a man that delighteth in this point: Dion writes in the Reign of the Emperor Titus, when Rome burnt by the space of 3. daies, that the Temple Pantheon was burnt, but Eusebius saith, In the 13. year of Trajan, Pantheon was burnt with a Thunderbolt, howsoever it was reedified by the Heathen Emperours: It is evident by Beda that we had a Pantheon in England, it stood in a Town in York-shire now called Godmanham, this Temple among our Ancestors the Pagan Saxons, was called Godmandingham, and was totally burnt by the people of Northumberland, when at the preaching of Paulinus, King Edwyne of [Page] an Idolater became a Christian: Beda writes, the Heathen person or Flamine Coysi was the first qui injecta lanceâ prophanavit & sum omnibus septis suis succendit, burnt the very wals of the Church yard: Pope Gregory writeth in his Dialogues that Pope Benedict translated the Church of Apollo into the Oratory of S. Martins; And Cardinall Bellarmine sheweth that at this day the Church of St Cosme and Damiano in Rome was the materiall Heathen Temples of Castor and Pollux: And Ado writeth, In the Year 425. Pope Sixtus turned the Temple of God Bacchus in Rome into the Church of our Lady; But for England, to omit out of Ziphilin the Abridger, that anciently the Brittains worshipped commonly in the Church of God [Page] Victory, as many Learned men have reason to conjecture, S. Pauls Church in London to have been the Heathen Temple of Diana: For that the adjacent and skirtbuildings unto the Church are called the chambers of Diana; As also that in Edw. 1. time (as our Chroniclers report) in Pauls Church-yard, were digged up an innumerable number of Oxeheads, which the Learned know were anciently the Sacrifices unto Diana: So certain I am that S. Peters Church now called Westminster Abby, was anciently the Temple of Apollo; For so it appeareth by one of the Charters of King Edgar made to Westminster Abby, and this is also recited in Sulcardus Book, an Authour that lived near William the Conquerors time; And [Page] in the Legier Book of St Albones, it is written in the life of St Eadmerus the 9. Abbot of St Albones, who lived in the time of our King Edward the Martyr, that in digging for a Foundation about Albones Abby, was found a Book written in the Brittish Tongue; And that of the first part discoursed of St Albones, the second part treated of the Idolatry of the Citizens of St Albones, Verulamij, unto the Sun, and unto Mercury; Hence I conceive probably the ancient Churches of St Albones were dedicated to the service of the Sun and Mercury their gods.

To proceed, as lawfully the civill and supream Magistrates gave the Temples of the Heathens to the Christians, as well St Austin notes in one Epistle, that the Christian [Page] Emperours did passe over to the true Catholiques the Churches and Revenues which were given by Donatists to errour and schism; yet before the Heathen Temples were consecrated and purged, the Christians would not use any Christian service in them; And this well appeareth out of Nicephorus lib. 7. cap. 46. who reports Constantine the Great the first Christian Emperour, that in the wars he might have a Christian Church to say a Christian service in, he built him a Church that might be carried up and down after his Camp, [...] Ecclesiam portabilem, as one cals Ships portatiles domos.

Now how the Christian Bishops did hallow and sanctifie the Heathen Churches, particularly may [Page] be seen out of Marihnus Scotus Rhegino and Sigisbert in the year 607. by Ado, and others; when they speak of the Dedication of Pantheon by Boniface the fourth. Note at this day Consecration of Churches is only reserved unto the Bishops, and anciently there was more then one Bishop present at the consecration of a Church: For Turpinus telleth to the consecration of a Church-yard in Burdeaux there were seven Bishops present, and that our Yew-trees in Church-yards was the planting of the Heathens, even Verstegan understands: Volateran reports, that about the Year 484. Pope Felix the third made a Canon, that Temples should only be consecrated by Bishops, and that this ceremony of consecrating and hallowing of Churches, and dedicating [Page] of them, was anciently used by the Heathens, both by words and by hand, is plain by Livy, Ovid, Tibullus, and Cicero: in many places Livy writeth, Horatius Pulvillus did dedicate the Temple of Iupiter Capitoline.

In this second place, I am to produce some of the Ceremonies or policies observed among the Heathen Flamines or Ministers which are likewise in practise at this day among the Christian Provinces: That the Heathens had their Ministers or Priests, nothing is more plain. And the Priests of our Ancestors the Brittish Heathens and the Goths were the Druides, as at large write Caesar and Tacitus; And the names of our Bishops, Episcopus and Pontifex were used among the Heathen, For that he was called [Page] Episcopus, that is, overseer of others, and looked unto the poor, and had care of their diet, is plain by the words of Arcadius the civill Lawyer in the Digests. And as Onuphrius and others note by Cicero in his Epistles where he writes [Pompey would have him to be Bishop of the Cities of Asia] and it appeareth by the body of the common Law, the office of the Primate came from the Heathen. Now for Pontifex it is confessed by every one that the Christians took that name from the Heathen Ministers, and so S [...]zomenes deriveth it: Rhenanus and others note the word Diocese and the jurisdiction in this kinde came from the Heathen. Now as among the Christian Ministers worthily and of necessity, there are degrees of the Clergy, [Page] and one subordinate to another; So likewise was it when our Ancestors were Pagans, for they had their Pontifex and Pontifex Maximus, heir Flamines and Arch-Flamines, as is plain by Gratians Rhapsodie. And as every particular god had his Flamine, his Minister; so as Gallius notes Flamen dialis, Iupiters Priest was the chiefest among the rest. Beda writes Coyfy was the chiefest Heathen Priest in the Kingdom of King Edwyne, some of our Countrey Chroniclers that lived almost 400. years ago (Ptolomeus Lucentius) who wrote the lives of the Popes of Rome, writes in the life of Pope Eleutherius, how the 3. Proto-Flamines were converted into so many Arch-Bishopricks, tell you how many Flamines and Arch-Flamines, there were among the [Page] Brittans, and into what Bishopricks and Arch-Bishopricks they were afterwards translated; But no wise man will beleeve their particular, seeing they report actions done a thousand years before their time, having no former authour or authority to warrant it. And the Heathen Priests had some under them which were not Priests, and yet to serve in the Temples, they were called Camilli, as appeareth by Plutarch and Dionysius, and these are in the nature of our Deacons. The correspondent power of our Clergy to that of the Heathen, would best appear by opening of the nature of the Heathen Pontifices. To omit Livy, Plutarch, Alciat, Alexander ab Alexandro, Peter Perkins in his comment upon the rules of the common Law writeth; [Page] the Heathens assigned a peculiar jurisdiction to their Pontifices namely, to look into the publique and private cermonies of their Religion, to defend and interpret their holy mysteries, to deliver with what Altars, to which gods, with what Sacrifices, upon what daies, at which Temples praiers and offerings should be, to see that every one resorted to Church, and no new ceremonies to be admitted, that Vows be performed, Funerals decently bestowed, Oaths and Faith fullfilled, Holy Daies proclaimed, the Gods pleased. And Wolphangus Lazius particularly noteth out of Heathen Authours, some the chief of their Clergy, and Pontifices were to be skillfull, especially in their common or Ecclesiasticall Law; to judge of Marriages, [Page] of Sanctuaries, to consecrate Churches, and places of buriall; That our Clergy hath in like manner most of their particulars, every man must acknowledge: But to adde unto these last recited Authours concerning the Holy Daies observed by the Christians and Heathen, Thucydides notes, it is a matter of necessity to have Holy daies; That the Christians begin their day from midnight, saith Censorinus, it is common with the Gentiles: And that our Clergy foretell and declare the Holy daies to the people; The like was done by the Pontifices of Rome, witnesseth Plutarch in Numa, The Heathens call the daies which are no Holy daies profestidies: yea, that the Holy daies in the Gentiles Kalendar lose onely [Page] their name, having upon the same daies Christian Festivities appointed (for the Apostles made no Laws concerning Holy daies) is known by Theodoret, who writeth that the Heathen Holy daies of Iupiter, Mars, and the rest of the Heathen Gods were ordained among the Christians Holy daies for Peter, Paul, and other Saints. Gregorius Nissenus in the Life of Gregory for his great actions surnamed Thaumaturgus, reporteth, that it was this Gregory that first made the particular conversion of the Heathen into Christian Holy daies. And as among the Christians the day of the Martyrs or Saints death, is the Holy day, Dies martyrij, Dies natalis, so was it among the Heathens: for by Plutarch in Camillo, the Romans observe [Page] Romulas Death day for his Holy day: Moreover, as among the Christians, before a man can be admitted into the Ministery, there is enquiry made by the Superiour Clergy of his ability and worthinesse, and certain times, and solemnities observed at the Ordinance of the Minister: So likewise was it amongst the Infidels or Ancestors; For as some of the recited Authours mention, the Heathen Pontifices were to be skillfull in their profession and Clergy-discipline: So further it appeareth by Alexander ab Alexandro that if a man were a cripple, or lame in any part of his body, he could not be a Pontifex: Therfore Marcus Sergius being lame, he was not suffered to be a Pontifex: So Dionysius Halicarnasseus observs; [Page] Metellus being a Priest, and losing his eyes, he was put out of his Priesthood; So Gellius notes, their Vestals were rejected if they wanted wit or beauty: The time appointed for their ordination or initiation as Apuleius writeth, was called Dies natalis sacrorum: The Ceremonies that were used when the Heathen Ministers were made, are in part described by Erasmus in his Book called Lingua, where he writes their afflatus and exorcismos: Nay as amongst our Clergy imposition of hands is almost essentiall to the office of a Minister, so you may see how Livy treating of the Ordination of Numa to be Pontifex, delivered, upon Numa his head hands were laid ab augure sacerdote: Iulius Pollux in his Onomasticon discourseth of the manner of the Ministers [Page] ordaining and ordained; As at the making or electing of a Christian Minister no Simony is to be be used, so is it plain by Dionysius Halycarnasseus no reward was to be given for the making of Heathen Priests: And as the Minister under the Gospel may be deposed or resign, so that the Heathen may be degraded, I have already shewed: That he might resign is shewed you by Cicero in his Brutus, where Augures might resign their Sacerdotium, and Livy writes their Vestals after they were 30. years old might give over their order; And as long as our Ministers continue of the Clergy, we know they have many priviledges above the Laity. So likewise that the Heathen Ministers had is plentifully to be proved out of Aristotle, out of Caesar, out [Page] of Plutarch in Camillo. Not unpolitickly therefore doth Cardinall Baronius in one of his Tomes, perceiving the argument of the Scriptures to prove the Popes Supremacy, are but straws, at large maintain the Superiorities and Preheminencies of the Bishop of Rome to be due unto him: Insomuch as he noteth at the conversion of the Emperor of Rome from Paganism unto Christianity, the priviledges of the Heathen Pontifex Maximus were at last transferred by the Emperour unto the Pope of Rome: Again, look into the manner of the government and behaviour of the Heathenish Priests or Sacrifices in their prophane Churches, and you shall see their good orders are not refused by the Christian Clergy; For you may learn [Page] by Valerius and Philostratus, that it is common to the Christians with the Gentiles to use a white garment upon their bodies in their charges, because the AEgyptians brought no kinde of woollen garment into the Temple. Gyraldus in his Syntagma notes that they were called Linigeri, more particularly the Priests of the Heathen Egyptian God Isis wore linnen Surplices, as witnesseth Nicolaus Leonicenus and Apuleius in his Golden Asse; Alexander ab Alexandro reports, the Priests of Arabia were clad in linnen garments, having Miters on their heads: And generally that other Heathen Priests did so, may appear by Virgil who writeth, fontem (que) ignem (que) ferebant vestiti lino. Servius in his Comment calleth the Surplice a pure religious garment.

[Page]To proceed, As our Ministers are bare-headed in the Saying of Service, so generally was it used amongst the Heathen Priests, as appeareth by Macrobius; And that God AEsculapius was worshiped bare-headed, Plautus may witnesse, Quis hic est qui aperto capite AEsculapium salutat? Brissonius notes the manner of the Heathen Priests being covered to sacrifice obn [...]ato capite came first from the Romans, So is the opinion of Servius writing upon the second of the AEneids, and this is formerly noted by Polidore, Virgil out of Plutark: But saving savour I take it, all Saturns Priests though Romans were uncovered at their time of Service or Sacrifice; For so I learn cut of Plutark, because he was the God of Time, and discovereth and laieth [Page] open concealed truth. And I remember out of Alexander ab Alexandro that all the Priests of Hercules, Honoris, Opis, did sacrifice bareheaded; He saith that AEneas was the first that invented any Priest should sacrifice covered, or with a vail upon his face, lest their ears and eyes might withdraw them from doing their office: Hence V [...]o his Etymology of Flamen is justified, namely, that in Italy he was so called, quia Capite velato erat.

Again, As the Christian Ministers are not to suffer prophane or excommunicate persons to come into our Churches or Sacraments, so likewise would not the Heathen Clergy-men. For as in generall appeareth by Theodoret and S [...]zomenes, that the Gentiles would [Page] not admit Christians to their service, unlesse they renounced their Religion, and appeased their Daemones [...], the drivers away of evil, which also Iulian commanded; Athenaeus notes Demophron would not admit Orestes ad Choufestum, because he was an unsanctified person; and so in particular at their Eleusine and other Sacrifices the Heathen Priests cried [...]; which words were used by Callimachus in his Hymn, and by Lucian; These words exclude especially three sorts of persons, Atheists, Christians, and Epicures; Vives notes out of Servius the words of Virgils verse, procul O procul este prophani, were taken from the Heathen Pontifices, which is also further evident out of Alexander ab Alexandro, who [Page] writeth when the people came to sacrifice, the Pontifex or Flamine asked them [...], the people answered [...] many and good men: Suetonius saying to this purpose is familiar concerning Nero. The Cryer using in their Temples at sacrificing times to cry that wicked and ungodly persons must not presume to offer sacrifice. Moreover as we using to preach in our Churches, so the very Heathen Priests inlightned only by naturall reason, made morall exhortations unto the people: For Diodorus Siculus writing that among the AEgyptians when the King did offer sacrifice with his Ball, the Priests out of holy Books, after he had praied for the health and prosperity of the King and State, delivered the counsels and actions of excellent [Page] men, by which the King was warned to use his authority and command godly and justly according to the example of others: He did further entreat (saith Diodorus) of their piety towards their God and Religion: And for that purpose I gather out of Valerius Maximus, that the people which were to approach to the Heathenish Altar, were commanded by the Priests to lay aside out of their minde all former hatred and malice, or else not to approach. Likewise the Heathen Priests had musick in their Temples in the time of Service. Wherefore for the generall, to omit Livy and Valerius Maximus: In particular Suetonius notes, it is a wonder in Tiberius Caesar for offering Sacrifice unto the gods without Musick.

[Page]Now as the Christians use in their Churches particular Psalms, Hymns, and Prayers for set and Festivall daies; and this Giraldus sheweth in some part, that upon chief and speciall daies, the Heathen had their particular Verses, Praiers and Hymns: But more particularly Iulius Pollux writing [...], namely, the speciall Psalmes, if I may so speak, and to what gods they were due; It is worth the remembring how the Papists if a Bishop or Abbot be canonized and die, they have a glorious and speciall Antiphoneme, which begins, Ecce Sacerdos Magnus, but if the Emperour or King be canonized, his Antiphoneme is but the ordinary one for a Father. This last I learn out of a Treatise called Salome and Bisance. [Page] And as for the bounding of the Meares of Parishes, our Clergy-Priests on their Rogation week go on Procession. So likewise did the Heathen, their perambulations for this purpose were called Ambarvalia. And it appeareth by Livy that the Heathen Clergy might not be present at the sentence of death. And Iosephus notes that Pontifex Maximus might not behold a dead body; and at this day that this is and hath been the custome of our Clergy is full apparent.

To conclude this particular with the nature of the coercive power used by the Heathen Priests: Iulius Caesar at large delivereth of the Heathen Clergy of this Island, and of France, namely, the Druides: if any private: [Page] or publick person would not stand to their Decrees and Orders, they used to forbid him their Sacrifices, which (saith Caesar) among them is a most grievous punishment, for the party so interdicted is not onely accounted a detested person, and men are to shun his company, but neither shall he be capable of any honour, or shall sue for his own right; Hence by good probability came the excommunication used by the British Clergy anciently, and continued by our English Clergy at this day, seeing the punishment and effect thereof is so lively described, as if Caesar had been an authour of our age.

For our Excommunication, whether it be hominis or Canonis, the former may be Clavis Ecclesiae[Page]errans, saith our Register, the later not: Doth not onely barre the excommunicated person from entring into the Church at Service time; and intimate a man not in osculo communicare cum Excommunicato, as it is in the canon Laws, which is the reason Cyprian cals excommunicated persons abstenti, because men refrain their company: but also it seems unto this day by the Canon Laws of this Land, an excommunicate person cannot bring an action, or implead any other for his right untill he be absolved. I note out of Sophocles Oedipus, that they which killed King Lucins were excommunicated, which took the same effect with the Druids Excommunication: And for this also, saies Plato in his 9. and 10. [Page] Book De Legibus. Pope Innocent the 4. calleth Excommunication the sinew of Ecclesiasticall Discipline. The Canonists account Excommunication to be the Keys of opening and shutting, which Christ gave at his departure to his Disciples: But the Vulgar came not by many hundred years by the travell, and employment, and mission of this good Thunderbolt, it is become Brutum or Salmoneum fulmen.

In the last place I am to speak of the Religious Ceremonies of the Ethnick people in their Churches that they are answerable to ours. It is evident by Tertullian, Clement, Apuleius, and Servius upon Virgil, that the Heathens in their Churches at the time of their service, praying or sitting, [Page] looked into the East, but the Jews in their Churches, as appeareth by St Ierome, praying, looked into the West; and yet we follow the Gentiles custome, and build our Churches to that purpose as the Heathens did: For Vi [...]ruvius the Heathen Architect commandeth that the face of the Temples be built in the West, that they which pray may have their faces looking into the East: St Bazils opinion then, that an Apostolicall tradition of the Christians to pray looking into the East, is not absolutely currant. Caelius notes, Hermes Trismegistus praying looking upon the South, the Jews looked upon the West, the Christians (saith he) looked into the East, which they learned of Pythagoras, as holding [Page] with Ptolomy the motion of the Sun cometh from the East: I reade in Athanasius that the Apostles appointed the Christian Churches to be built to the East, that in praying they might behold Paradise: But to quit Tho. Aquinas his third reason why the Christians in praying look into the East, I fancy the reason of our praying into the East set down in the particular describer of the City of Ierusalem, the Christians in Europe (saith he) at their praiers looking into the East, behold the Countrey where Christ was conversant on earth, and in so beholding may behold the face of Christ upon the Crosse looking upon them. Yea, the Heathens in their prayers not only looked as the Christians, and praying held up their [Page] hands toward Heaven, as Livy sheweth Camillus praying, and Virgils Tendens ad sydera palmas intimateth, but also in some points praied as we do.

To omit their joynt order and decency of prayer out of Plutarch, Ne Caledonij suis Tragedia renovetur. And Iamblicus the Scholar of Porphiry, as in generall he writeth of the force of prayer, so in particular he concludes all their sacrifices and Religion are better joyned and perfected by Vows and Prayers; yea, the wisest of the Heathens as Marsilius Ficinus notes upon Plato's Alcibiades, praied devoutly and in spirit Flagrantia animi offering up their Vows without any Characters, which were invented to stir up their affection by Orpheus and [Page] Zoroastes: And Alexander ab Alexandro writes, the Heathen man which praied first did confesse himself a sinner: that I observe out of the Apopthegm of the Heathen Lacedemonian to God, and not to the Priests, which the Heathen Pontifex there confessed. And that in their praiers Alexander ab Alexandro notes, they thanked the gods for benefits received, and desired aversions of evils: Yea, the Heathens used to pray in their Churches for the afflicted in body and minde, as the Christians doe. For it appeareth by Lucian, if any were hurt, he would sacrifice to the gods to be relieved: And by Plutarch not only Sacrifices were used among the Heathen for the health of Pompey, but also Cities [Page] celebrated Holy-daies in their Temples for receiving great benefits of their gods, as the health of Pompey; And the praier of Arianus the Scholar of Epictetus, as Lucian notes, when he would call upon the gods, was in these words [...], Lord have mercy: And as I reade Arrianus Book called Peri-plus, a phrase of his is, but now (God willing.) And that Si Deus voluerit ought to be the praier of the Christians appeareth by Iam. 3. And if the Heathen praiers were not conformable for the present state, the Heathen Magistrates caused them to be amended; And this I learn out of Valerius, that Scipio Africanus the publick praier being that the gods would make better and more ample the state of [Page] Rome, he said, They are already great enough, and devised the form of praier to be, that the gods would continue and preserve the state of Rome: Again, as the Christian Magistrates afore they used to consult of the greatest affairs use to resort to divine service; so this was an expresse Law to be observed by the Roman Senators, is noted by Suetonius in Augusto: Nay, that before every small exercise or recreation, that their unchristian men would call unto their gods, I learn out of Hesychius, who saith, that when they went to play at dice, they would call upon their god Mercury, in these words, [...], good God: but generally the Heathen praiers in their Churches were very long; For [Page] our Saviour teacheth us when we pray, Do not make long praiers, as the Heathens do: For this last, see Pererius in his note upon Genesis; And if we have not seasonable weather we use particular devotion.

To this purpose you may gather out of Dionysius Halicarnasseus, that the Gentiles proclaimed and kept solemn Feasts for the pacifying of their Panisme gods.

In this place it were not improper to shew how among the Infidels as well as the Christians, the Civill Magistrate, especially the King, the politique Father of the people made Laws to be observed by the Heathenish Clergy: Therefore a common Lawyer in his Treatise of Salem and Bysance [Page] may well note, that our King Lucius (buried at Winton) had as much prerogative over his Flamines or Ministers, being Christians, as Heathen: And this also appeareth by Aristotle in his Polit. by Virgil, by Strabo: But this I reserve for another place. And to omit Wolfangus Lucius his discovery of Lent to have been practised as a policy among the Heathen; I shall conclude this particular with the duty of Heathen people observed towards their Priests in relieving of them, and paying them Tithes, as Parishioners do to their Pastors: but much of this which I or any other can write in this kinde, is already quoted in some of the Canonists Writings, so covetous men are in advancing their own [Page] particular: As the ancient elect people of God afore the Law given in Mount Sinai, paid Tithes to their Priests, as Gen. 14. Abraham paid Tithes to the greater Priest Melchisedeck: but where it is said in Lev. 27. 32. the 10. sheep shall go under the rod.

A Rabbin writes that in those daies the tenth sheep was marked with Oaker; as they use Tything at this day by putting sheep out of the Fold: This I take to be Rabbinicall and full of conceit: So the very Heathen Priests have by the consent of their people or Parishioners alwaies a relief, yea, and that with a tenth part of their Revenues; therefore for the first-fruits Pliny writeth, The Romans were not wont to taste of their fruits or Vines, [Page] afore the Heathen Priests had sacrificed with them; and Porphiry confesseth, That from all Antiquity the first-fruits of the earth were dedicated unto their gods. In particular Euripides the Tragoedian saith, that Diana had the first-fruits of every thing that the earth could yeeld. And Suidas in verbo [...] writeth, The Travellers in the High-way did use to offer unto the Idol of Mercury, that guideth them in their waies, the first-fruits of the earth. And Herodotus discourseth of the Image of Delphos, which was made for receiving of Primitia [...] terrae of the Graecians, who overcame Xerxes. Natalis Comes sheweth out of Aristophanes and Euripides, the severall first-fruits which were due to their severall [Page] gods. But in expresse terms the tenth of their substance was offered unto the Heathen gods, and consequently unto the Heathen Priests: For so it appeareth by Lio Camillus gave the tenth of their Corn unto Apollo, and the Ephesian Diana: but above all other gods, they were given to Hercules: for not onely by Plutarch many men offered the tenth of their substance unto Hercules; but by Cicero in his Natura Deorum, Tithes were due unto Hercules: Nay, so commonly was the tenth part offered unto Hercules, that Hercules part and the tenth part were all one in signification; For Plautus writes, Mihi det Rex Herculeanam partem: Good Reason then I note Tertullian had to speak of Tythes [Page] that were properly due unto Hercules.

Lastly, Dionysius Halicarnasseus noteth, That Iupiter and Apollo sent barrennesse upon the face of the earth, because men intermitted and neglected the paying of their Tithes: Hence then it is more then colourable that the Heathen Brittans our Ancestors afore the time of Iulius Caesar, paid Tythes to their Priests and Druides, whether the tenth part or the eighth, Quota pars, I have not to define, as holding with a Canon-Lawyer in his Treatise. Tithes and Maintenance is due by the Law of God and man, but not Quota pars, namely, the tenth part, unlesse in places accustomed to pay it.

Thus having chalked out the [Page] Paths the Christians tread in, having been formerly beaten by the Gentiles, but first made (as I told you) by the Jews, in whose steps the Gentiles tread, although awry.

By this my instant and last place they may perceive that even since the time of the Gospel, and that Christianity was admitted into the world, the Heathens in some things also began to imitate the Christians: but it was Diobolicâ instigatione, as the ordinary phrase in indictments is: A touch of this given by Erasmus. Tertullian in his time complaineth of the devils in Heathens imitating Christian Baptism. Tinget & ipse (saith Tertullian) fideles suos. And after his time you may perceive Sozomenes, but [Page] especially by Gregory Nazianzene in his Oration against Iulian, the damnable Politique: Iulian the Emperour thought it the best way to extirpate Christianity, that the Heathen in all points of service and adoration should correspond with the Christian service: but it could not be effected (say they) because the Christians by faith inwardly and in spirit worshiped God; Arnobius notes, because the Christians God was not visible, the Heathens call the Christians Athiests.

Out of this precedent Discourse the Travelling Bee, that is, the honest Subject of this Realm with me, will reason thus: If our Fore-fathers which were enlightned onely by naturall reason, would have so good Orders [Page] in their Temples, at their worshiping of false and superstitious Gods: What great care should Christians have for enjoyning and observing of comely and godly Ordinances in the worshiping of the true and everliving God!

FINIS.

§

[Page]

[Page]A Learned DISCOURSE OF CEREMONIES Retained and used in Christian CHURCHES, WRITTEN By the Right Reverend Father in God LANCELOT ANDREWS Late Bishop of Winchester a little before his Death: At the Request of an Eminent Person that desired satisfaction therein.

Printed by the Original Copy written with his own hand, Ex Pede Hercules.

LONDON, Printed for Charles Adams, and are to be sold at his Shop at the Signe of the Talbot near St Dunstans Church in Fleet-street, 1653.

[Page]

LANCELOT ANDREWES Bishop of Winchester.

[Page] [...]

TO THE CHRISTIAN and Candid Reader.

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[Page]

READER;

I Can testifie thus far concerning the Authour of this Treatise, that upon speech between Bishop Andrewes and a Gentleman his neer neighbour about the Ceremonies, the Bishop a while after, and a quarter of a year before his death, delivered this to him as a collection of his own about that subject, which he had not time (he said) to polish and lick over. Had the Authour intended it for the Presse, it would no doubt have been more perfect, [Page] but I thought it worthy in regard of the Authour and Argument (which few have so generally handled) to be published, though I do not thereby avow and justifie superstitious and needlesse Rites, as if the observation of them was necessary when they are imposed by Authority, nor every thing else therein contained. If a word be sometimes deficient, or the sense imperfect, I hope the judicious will impute it either to the difficulty of supplying such things in anothers work, or to the speedy publication of it, there being not sufficient time for viewing the Authours here quoted, though some things have been amended. That the Bishop was a very Learned man, his Works abundantly shew, Cui viro utinam Ecclesia Dei plures similes haberet praesules, saith Causabone, Epist.189. I would the [Page] Church of God had more such Bishops. His admirable knowledge in the learned Tongues (saith the Preacher of his Funerall Sermon) Latine, Greek, Hebrew, Chaldee, Arabick, besides other modern Tongues to the number of fifteen, was so rare, that he may well be ranked in the first place, to be one of the rarest Linguists in Christendome. His great volume of XCVI. Sermons, his Conciones ad Clerum, his Practicall Catechisme, with his large Exposition of the Commandements, and his interpretation also of the Lords Prayer, speak his knowledge in Positive Divinity, his Tortura Torti, Responsio ad Apollogiam Bellarmini, with his Theologicall Determinations, shew his ability likewise in Polemicall or Controversall Divinity. I shall recite one acute passage of his [Page] in his Answer to Cardinall Bellarmines Apology. When the Interpreter had turned it tumulos adornemus, the Cardinall changed adornemus into adoremus, though some say that adoremus was in the Book falsly printed, and then addes, Quid hic quaeso Rex dicet, Si Patres veteris Ecclesiae clamant, Sanctorum tumulos adoremus? The Bishop replies, Dicet abesse vocali literam, Cardinali fidem. He would be so displeased with Scholars that attempted to speak with him in a morning, that he would say he doubted they were no true Scholars that came to speak with him then. That which he saith in the third Paragraph of the superfluous and wicked Ceremonies of the Papists borrowed from the Heathens, is most true and abundantly confirmed in [Page] two Printed Books of that subject, viz. One by Moresive a Scotchman in his Origo Papatus, where he proveth after the Order of the Alphabet, how the Papists have taken their superstition from the Heathens, which they have long since intruded upon us for the true worship of God: The other by Francis de Coy a Frenchman, and translated into English, but much curtailed and wronged by the Licenser, and entituled, The three Conformities of the Romish Church with Gentilism; Judaism and ancient Heresie, a Learned work and long since printed. I shall onely mention a few things wherein the Papists symbolize with the Heathens and Iews. They have framed their Masse after the Leviticall Morning and Evening Sacrifices, and their [Page] Priests after the manner of those that were established in the ancient Law. They attribute unto the Golden Hammer wherewith the Pope beateth one of the Gates at Saint Peter's in Rome, called Holy, at the beginning of the Iubilee, that which appertaineth to the bloud of Christ Iesus, and not to any others, viz. the remission of sinnes more then seven hundred years before Christ: the Idolatrous Romanes used Frankincense in their Sacrifices. And those poor people beleeved that Janus and Vesta were well pleased to be thus served with Incense and Wine. The Etymology of the Latine Word thus, which is derived from the Greek to sacrifice, declareth what the use of Frankincense was, viz. the like to that which on this day is in request in their Massing Sacrifice. The [Page] Egyptians great Idol Serapis had a Crosse in his breast, and that signe was one of their holy Letters, Ruffinus l. 2. c. 29. reporteth, that many of the Learned among the Egyptians were the rather contented to embrace Christianity because they saw the Crosse esteemed, which was before a great Ceremony of theirs. The custome of running about the streets with firebrands in honour of Proserpina, was turned with Christians into Candlemas daey. The Sacrifice of Ceres done in the Fields with howling of women and crying of children, was made a generall observance with us on Rogation week. The Images of Mercury set by the High way sides were afterward converted to Crosses. Whereas there was in Rome Templum Pantheon, a Temple wherein all the Gods of the [Page] world were honoured: The devout Fathers to take away this Idolatry did consecrate a Church unto Allhallows, that that should now be converted unto all Saints that before was attributed unto false Gads. The Iesuites are descended from the Carpocratians ancient Heretiques, of whom Irenaeus writeth, that they bragged themselves to be fellowes with Iesus, and to bear rule over the Princes of of the earth: The Capuchins goe bare-footed; Augustine in his Book of Heresies, ad quod vult Deum, speaks, De excalceatis, and saith, that they grounded themselves on this, that the Lord had said unto Moses, Put off thy Shoes from thy Feet, which perhaps is the same place whereupon the Capuchins have grounded this custome to goe bare-footed: You cannot be partakers of the Lords [Page] Table, and of the Table of Devils, 1. Cor. 10. 11. The Gentiles when they performed holy exercises were wont to feast in their very Temples, as the same Apostle teacheth in Chap. 8. 10. when [...] dicitur quasi [...], because when they offered Sacrifice they did often invite one another; See Tertul. de Idolol [...] The Apostle calls these Feasts after the Sacrifice the Table of Devils, and opposeth the Table of Devils, and opposeth the Table of God to them. Some conceive the Papists are therefore called Gentiles, Rev. 11. 2. because they so much imitate their worship. I would there was no cause for those complaints. In New England Heathens turn Christians, in Old England Christians turn Heathens, and that those unsound Heterodox persons which they have cast out, we have received. Some Divines think [Page] the time of slaying the Witnesses draweth near, others conceive that the Papists shall have a hand in it, and that they shall yet further prevail rather to persecute then seduce the people of God. I conclude all as Dr Holland was wont to take leave of his Friends, Commendo vos amori Dei, & odio Papismi, I commend you to the Love of God and hatred of Popery.

Your hearty well-wisher, EDWARD LEIGH.

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Title statement

A learned discourse of ceremonies retained and used in Christian churches. Written by the Right Reverend Father in God Lancelot Andrews late Bishop of Winchester a little before his death: at the request of an eminent person that desired satisfaction therein. Printed by the original copy written with his own hand, ex pede Hercules.

Andrewes, Lancelot, 1555-1626.

Edition statement

1653

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2009-03 (EEBO-TCP Phase 1).

ID [DLPS]

A67895

ID [STC]

Wing A3131

ID [STC]

ESTC R207727

ID [EEBO-CITATION]

99866763

ID [PROQUEST]

99866763

ID [VID]

119049

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A67895)

Transcribed from: (Early English Books Online ; image set 119049)

Images scanned from microfilm: (Thomason Tracts ; 195:E1535[2])

Source

— A learned discourse of ceremonies retained and used in Christian churches. Written by the Right Reverend Father in God Lancelot Andrews late Bishop of Winchester a little before his death: at the request of an eminent person that desired satisfaction therein. Printed by the original copy written with his own hand, ex pede Hercules., Andrewes, Lancelot, 1555-1626., Leigh, Edward, 1602-1671..

Extent

[14], 77, [1] p. : port. (metal-cut)

Printed for Charles Adams, and are to be sold at his shop at the signe of the Talbot near St Dunstans Church in Fleet-street,. London, :: 1653.. (Editor's note "To the reader" signed: Edward Leigh.) (Annotation on Thomason copy: "Sept. 3".) (Reproduction of the original in the British Library.)

Creation

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