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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67895	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.	1653 (1653)	Wing A3131; ESTC R207727	21,081	91

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 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 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 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 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 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 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 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 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 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 Emperours did passe over to the

a Pontifex Therfore Marcus Sergius being lame he was not suffered to be a Pontifex So Dionysius Halicarnasseus observs 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 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 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 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 fontemque ignemque ferebant vestiti lino Servius in his Comment calleth the Surplice a pure religious garment 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 open concealed truth And I remember out of Alexander ab Alexandro that all the Priests of Hercules Honoris Opis did sacrifice bare-headed 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 not admit Christians to their service unlesse they renounced their Religion and appeased their Daemones {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 writeth when the people came to sacrifice the Pontifex or Flamine asked them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the people answered {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 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 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. 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 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 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 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 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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