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 2] 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 3] 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 4] 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 5] 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 6] S^t Austin writing against Faustus, and by S^t 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 7] 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 S^t 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 S^t Paul, it is lawfull for a Christian so it be without scandal, to eat those things which are conse­crated unto Idols; Honestly then [Page 8] writes M^r 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 S^t 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 9] 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 10] 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 11] 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 12] 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 13] 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 14] 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 15] 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 16] 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 17] 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 18] 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. 3^d. 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 19] 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 20] 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 21] in Athenian Temples: For the an­cient Fathers used a kinde of light in the Primitive Church, which made S^t 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 22] 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 23] 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 24] 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 25] 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 26] 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 27] 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 28] 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 D^r Humphrey, as no diversity, I leave it to be enquired [Page 29] 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 30] 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, S^t 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 31] 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 32] 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 33] 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 34] 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 35] 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 36] 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 S^t 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 37] 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 38] in the Legier Book of S^t Albones, it is written in the life of S^t Ead­merus the 9. Abbot of S^t 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 S^t Albones, the second part treated of the Idolatry of the Citizens of S^t Albones, Verulamij, unto the Sun, and unto Mercury; Hence I con­ceive probably the ancient Church­es of S^t 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 S^t Austin notes in one Epistle, that the Chri­stian [Page 39] 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 40] 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 41] 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 42] 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 43] 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 44] 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 45] 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 46] 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 47] 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 48] 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 49] 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 50] 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 51] 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 52] 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 53]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 54] 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 55] 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 56] 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 57] 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 58]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 59] 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 60] 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 61] 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 62] 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 63] looked into the East, but the Jews in their Churches, as appeareth by S^t 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: S^t 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 64] 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 65] 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 66] 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 67] 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 68] 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 69] 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 70] 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 71] 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 72] 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 73] 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 74] 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 75] 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 76] 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 77] 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!