Pansebeia, or, A view of all religions in the world with the severall church-governments from the creation, to these times : also, a discovery of all known heresies in all ages and places, and choice observations and reflections throughout the whole / by Alexander Ross.

The Contents of the Thirteenth Section.

The Doctrine of the Church of Rome concerning the Scrip∣tures. 2. Their tenets concerning predestination, the Image of God, original and actual sin, and free will. 3. Their opinions concerning the Law of God, concerning Christ, Faith, Iustification, and good works. 4. Their Tenets concerning pennance, fasting, prayer, and almes. 5. Their opinions concerning the Sacraments, and Ceremo∣nies used in those controverted. 6. What they believe concerning the Saints in Heaven. 7. Their Doctrine concerning the Church. 8. What they hold concerning Monks, Magistrates, and Purgatory. 9. Wherein the outward worship of the Church of Rome consisteth, and first part of their Masse. 10. Their dedication of Churches, and what observable thereupon. 11. Their Consecration of Altars &c. 12. The Degrees of Ecclesiasticall persons in the Church of Rome. Their sacred orders, office of the Bishop, and what colours held Sacred. 13. Wherein the other parts of the Masse con∣sisteth. 14. In what else their outward worship doth consist. 15. Wherein consisteth the seventh part of their worship, and of their holy days. 16. What be their other holy-days which they observe, canonical hours and processions. 17. Wherein the eighth part of their worship consisteth, their ornaments and Vtensils used in Churches dedicated to Christ and the Saints, their office perfor∣med to the dead.

SECT. XIII. (Book 13)

Quest. 1. WHat is the Doctrine of the Church of Rome at this day, and first of the Scriptures?

A. Though they maintain the same Scriptures with us, the same Command∣ments, the Lords Prayer, and the three Creeds, of the Apostles, of Nice, and of Athanasius,

yet in many points they differ from other Churches,* 1.1 which briefly are these. 1. They hold that Apocry∣thal Books are for regulating our faith and manners, of equal authority with the Canonical Scripture; such are Iudith, Tobias, third and fourth of Esdras, the Book of Wisdom, Ecclesiasticus, Baruch, the Epistle of Ieremie, the thirteenth and fourteenth Chapters of Daniel, the Books of Macchab••es, and that part of Hes∣ter, which is from the tenth verse of the third Chap∣ter. 2. They preferr the vulgar Latine Edition to the Hebrew and Greek Texts. 3. They hold that there is no necessity to translate the Scripture into Vulgar languages. 4. That the Scripture is not to be read of Lay-people, except of such as are dis∣creet, judicious, and learned, and are authorised by the Ordinary. 5. That the Masse is not to be cele∣brated in the Vulgar tongue. 6. That the sense and interpretation of the Scripture depends upon the Churches approbation. 7. That the Scriptures by reason of their difficulty and obscurity, are not fit to be read by the Laity, or to be judges of controver∣sies. 8. That the Scriptures have four different sen∣ses; namely the Literal, Allegorical, Tropological, and Anag••gical; which are to be expounded according to traditions written and unwritten, according to the practise of the Church, the consent of Fathers, and interpretation of Councels confirmed by the Pope.* 1.2 9. That the Scriptures are not of absolute necessity for the being of a Church, seeing there was a Church from Adam to Moses, for the space of two thousand years, without any Scripture, being onely guided and instructed by traditions, without which the Scrip∣tures are not perfect, as not containing all Doctrines necessary to salvation.

Q. 2. What are their Tenets concerning predestination, the Image of God, Original sin, and Actual, and Free-will?

A. 1. They hold election mutable,* 1.3 because the Elect may totally fall from faith and righteousnesse. 2. That sin foreseen, was the cause of reprobation, in respect of the positive act of condemnation; and some of them hold that foreseen works were the cause of election.* 1.4 3. concerning the Image of God, they

hold that it consisteth most in charity, and that this is, Gratia gratum faciens, Grace which makes us accept∣able, and that it is a habit infused; whereas they say, that Gratia gratis data, is the gift of Miracles. 4. That man in the state of innocency, did not stand in need of any special assistance, by which he might be exci∣ted to good workes. 5. That original sin is not in the understanding and will, but in the inferiour part of the soul onely, which they call the flesh; that con∣cupiscence and ignorance are onely infirmities, and remainders of original sin. That the Virgin Mary was without original sin. That Infants dying in original sin onely, are punished with the paine of losse, not with the paine of sense. That original fin is taken away by baptisme, and that in the regene∣rate it is remitted, and not imputed, or to be called a sin, but onely as it is the cause and punishment of sin; that some actual sins are of their own nature ve∣niall, and some mortal. That the sin against the holy Ghost is pardonable. 6. They hold that in free-will is required, not onely a liberty from co∣action, but also from necessity; that an unregenerate man, can by his own strength, without Gods special help,* 1.5 perform some moral good, in which there may be no sin found. That an unregenerate man hath freedom of will in matters of salvation, though not without the help of grace, so that he may hinder or further his conversion, and may by his natural power cooperate with grace.

Q. 3. What are their opinions, concerning the Law of God, concerning Christ, faith, justification, and good works?

A. 1. They divide the two Tables so,* 1.6 that they make but three commandements in the first, and seven in the second; making one commandement of the first two, and two of the last. They hold that Idols and Images are not the same, and that the Images of Christ, and of the Saints may be worshipped without Idolatry. That equivocation may be used in some cases, and an officious lye. 2. Concerning Christ they hold that he was not ignorant of any thing, and that he did not attain to knowledge by learning:

That he descended truly into Hell, in respect of his soul, and there preached to the Fathers in prison, and delivered them from their Limbus, so that they had nor as yet entered into Heaven, till Christ by his death had opened the gates thereof, which Adam shut by his sin: That Christ did merit by his suffe∣rings, not onely for us, but also for himself that glo∣ry which he enjoyes after his Ascension: 3. Con∣cerning faith, they say that Historical, miraculous, and saving faith are one and the same; that the special application of the promises of grace belongs not to faith, but to presumption; That faith hath its resi∣dence onely in the intellect, and not in the will. That faith is an assent, rather then knowledge: That justifying faith may be totally lost in the regenerate; That true faith may be without charity: That we are not justified by faith alone: That man by the natural strength of free-will, can prepare himself for future justification, being assisted by the holy Spirit. In his preparation are contained these acts; namely, Fear, Hope, Love, Repentance, a purpose to receive the Sacrament, a resolvtion to live a new life, and to observe Gods Commandements. 4. Concerning justification, they say, that the first is when a sinner of a wicked man is made good, which is by remission of sins, and infusion of inherent righteousnesse. The second justification is, when a just man becomes more just, and this is in doing of good works, by the merit of which, he can make himself more just. They say Christ is the meritorious cause of our justification, but the formal cause is either intrinsecal, and that is the habit of infused grace; or extrinsecal, to wit, the righteousnesse of Christ; or actual, which are our good workes; so that here is a threefold formal cause: they teach that justification consisteth not in the bare re∣mission of sins, but also in the inward renovation of the mind. That we are not onely justified, but also saved by good works, as efficient causes. 5. Concer∣ning good works, they teach that the good works of just men are absolutely just, and in a manner perfect; that a just man may fulfil the Law; that a man is justi∣fied by works, not in the first, but second justification;

yet not without the assistance of grace.* 1.7 〈…〉〈…〉 un∣regenerate man by the works of repentance may merit the grace of justification ex congruo, as doing works agreeing to the law of God; that they who are justi∣fied by the first justification, do merit life eternal by their works ex condigno.

Q. 4. What are their Tenets concerning pennance, fast∣ing, prayer, and almes?

A. They teach that faith is no part of pennance; That repentance may be totally lost:* 1.8 That the parts thereof are not mortification, and vivification, but confession, contrition, and satisfaction. That pen∣nance is a Sacrament, that contrition is to be ascri∣bed partly to grace, partly to free-will. That it is necessary to justification, and the cause of remission of sins, and that by it all sins are pardonable. That a••ricular confession to the Priest is necessary to re∣concile us to God. That a sinner before baptism is received into grace without his own satisfaction, one∣ly by the satisfaction of Christ, but after baptisme, he must make satisfaction himself. That after the fault is forgiven, there remaines often times the guilt of temporary punishment either here or in purgatory, which must make satisfaction; that the punishments of purgatory may be redeemed by fasting, prayers; almes, &c. 2. Concerning fasting, They hold it a sin, and deserving death, to eat of meats prohibited by the Church. That fasting consisteth onely in ab∣stinence from meat, not from drink. That the times of fasting, chiefly Lent, are of Apostolical institution. That fasti••g is satisfactory and meritorious. That the tradition of the Church in such indifferent things, obligeth the conscience. 3. Concerning prayer, They say that it is meritorious, that the Canonical hours of prayer should be observed, that they are to be said or sung in Latine by the Clergy and Monks. That the titles given to the Virgin Mary are true and holy. That to prayer in the Quite ought to be joyned sing∣ing, Organs, Trumpets, and other musical instruments. 4. Concerning almes, They hold that the giving thereof is meritorious. That there is not onely a corporal, but also spiritual almes▪ consisting in com∣forting,

counselling,* 1.9 teaching, &c. That almes may be raised of ill gotten goods, and filthy lucre, as of Whore-houses, &c.

Q. 5. What opinions do they hold concerning the Sa∣craments?

A. They teach that the efficacy of the Sacraments depends upon the intention of the giver.* 1.10 That the Sacraments are not seals to confirm the promises of grace. That grace is contained in, and conferred by the Sacraments ex opere operato, and that the receivers thereof, by their justifying vertue are saved: That three Sacraments, namely, Baptisme, Confirmation, and Order, do imprint an indelible character, form, or figure, in the very substance of the soul; the cara∣cter of Baptisme is Passive, making a man capable of all other Sacraments; that of Order is Active; that of Confirmation is partly Active, partly Passive. That there are seven Sacraments of the New Testament. That all the Ceremonies used by them in the Sacra∣ments are necessary. 2. Concerning Baptisme, They say that Lay-men and Women in case of necessity, may Baptise. That the Baptisme of Iohn was not the same with that of Christ, nor had the same efficacy, and that after Iohns Baptisme, it was necessary to re∣ceive Christs Baptisme. That to Water in Baptisme should be added Oyle, Spittle, Salt, &c. The signe of the Crosse, Exorcisme, Exsufflation, a White Gar∣ment, &c. That Baptized Infants have, if not Actu∣al, yet Habitual Faith infused into them. That In∣fants cannot be saved without Baptisme; that Bap∣tisme began to be absolutly necessary on the day of Pentecost. That it totally abolisheth original sin. 3. Concerning the Eucharist, They say, that onely un∣leavened bread is to be used. That Christ by way of Concomitance is wh••lly in the Bread; that is, his Body, Blood, Soul, Divinity, &c. That the whole Essence of the Sacrament is in the Bread alone. That there is no necessity to communicate under both kinds. That the Wine ought necessarily to be mix∣ed with Water. That the Priest may participate alone. That the Eucharist is profitable for the dead. That the Bread should be dipt into the Wine, that

it should be elevated, carried in Procession, adored, &c. That there is no trope in these words, This is my body, &c. That Christs Body is not onely really, but substantially in the Sacrament. That it may be at one time in many places. That the Bread is tran∣substantiated into Christs body. That the form of consecration consisteth in these words, This is my body. That the Mas••e is a Propitiatory Sacrifice for the quick and the dead. 4. Concerning Confirmation, Pennance, Extream Vnction, Orders, and Matrimony. They teach that these are Sacraments properly so cal∣led: that there is vertue in Extream Vnction, either to cure the body, or to do away the remainders of sin; for this cause they anoint 6. parts of the body, to wit the Eyes, Ears, Mouth, Hands, Reins, and Feet.* 1.11 That Ordination is a Sacrament, as well in Deacons, Sub-Deacons, Acoluthi, Exorcists, Readers and Door-Keepers, as in Priests.

Q. 6. What Ceremonies do they use in the five controver∣ted Sacraments?

A. In confirmation the Bishop anointeth the childs forehead with chrisme,* 1.12 making the signe of the Crosse thereon, and saying; I signe thee with the signe of the Crosse, and confirme thee with the chrisme of salvation, in the Name of the Father &c. Then he strikes him on the cheeke, to shew he must not refuse to suffer for Christ. In Pennance, the Bishop goeth to the Church door where the Penitents lie prostrate on the ground, saying: Children come to me, and I will teach you the feare of the Lord. Then he kneeleth and prayeth for them; and having used some words of admonition, he brings them into the Church; this is done on the day of the Lords Supper, that they might be partakers thereof; all the Church doors are then opened to shew that all people have accesse to Christ. The Penitents being received into the Church, cut their Haire and Beards, and lay aside their penitentiall garments, and put on clean cloathes, after the ex∣ample of Ioseph when he was delivered out of pris••n. This casting off their old cloathes puts them in minde of putting off the old man. In Extream Vnction the Priest first besprinkleth the sick person, and the whole

roome with holy water; then he anointeth the or∣gans of the five senses, because by them sin infecteth the soul; the reines also and feet are anointed to ex∣piate the sins that are in the concupiscible and mo∣tive faculties. They onely must be anointed of whom there is no hope of recovery. Of the Ceremo∣nies used in Sacred Orders, we will speak hereafter. In Matrimony the Priest blesseth the married couple with prayers, and oblations if they were never married before; but they are not to blesse the second marriage. The Woman is covered with a vaile, after the example of Rebecca; and to shew her sub∣jection to the man, she is united to the man by a Lace or Ribband tied in a knot,* 1.13 by a Ring also put on the fourth finger of the left hand, because of the veine that reacheth from thence to the heart; signi∣fying the mutual love that ought to be between them; but marriages are not to be celebrated in Lent, and other times of humiliation.

Q. 7. What are their Tenets concerning the Saints in Heaven?

A. They register their names in their Calendars after the Pope hath canonised them,* 1.14 or given a testi∣mony of their Sanctity, and decreed honours for them; namely publick Invocation, dedication of Altars and Temples to them, oblation of Sacrifices, celebration of Festival days, setting up of their I∣mages, and reservation of their Reliques. The ho∣nour they give to God is called by them Latria, that of the Saints is Dulia; but the honour which they give to Christs humanity and the Virgin Mary, is Hyperdulia. 2. They say that the Saints make in∣tercession for us, not immediately to God, but through Christ they obtain their requests. 3. That we ought to invocate both Saints and Angels. 4. That their Images are to be worshipped; that the Images of Christ, and of the Saints are not Idols, be∣cause Idols are representations of that which is not, and in Scripture the word Idol is spoken onely of Heathen Images; that it is not unlawful to represent God by such Images as he hath described himself; therefore they pain•• God in the form of an old man,

the Holy Ghost in the form of a Dove. That though the Images of Christ and the Apostles, are to be ho∣noured in relation to the persons which they repre∣sent, yet we must not think there is any Divinity in them, or that they can help us; or that we ought to aske any thing of them. 5. That the Images of Christ and the Saints should be placed in Churches, because the Images of the Cherubims were placed in Salomons Temple, and before in the Tabernacle. 6. That the Reliques of Christ and of the Saints are to be honoured, and kissed, as holy pledges of our Patrons, yet not to be adored as God, nor invocated as Saints. 7. That the true Crosse of Christ, the Nailes, the Thornes,* 1.15 &c. by way of of analogy, and reduction are to be worshipped with the same kind of wor∣ship or Latria that Christ is; that the signe of the Crosse in the forehead, or in the aire, is a Sacred and venerable signe, powerful to drive away evil spirits. 8. That Pilgrimages ought to be undertaken to those holy places, where the Images and Reliques of Christ and of the Saints are kept. 9. That days should be kept holy in memory of the Saints, the observation of which is a part of divine worship.

Q. 8. What is their Doctrine concerning the Church?

A. They teach that the government of the Church is Monarchical,* 1.16 as being the most excellent form of government. That the government of the Church was founded on the Person of Saint Peter. That Peter was Bishop of Rome, and so continued till his death. That the Pope is Peters Successor, and Christs Vicar, by whom he is made head of the Church Mi∣litant. That the Pope is not Antichrist, but that the great Antichrist shall be a particular man, of the Tribe of Dan, who shall reign in Ierusalem three years and a half, and shall be acknowleged by the Iewes as their Messiah, whom he will make believe that he is of the Tribe of Iuda, and descended of David. 2. They hold that the Pope is the supream Judge in controversies of Faith, and manners; that his judgement is certain and infallible; that he can erre in particular controversies of fact, depending up∣on mans testimony, and that he may erre as a private

Doctor in questions of right, as well of faith as of manners; but that he cannot erre, when with a Ge∣neral Council he makes decrees of faith, or general precepts of manners; and that the Pope is to be obeyed, though either by himself, or by a particular Council••, he erre in some doubtful matters: but they generally now believe, that though the Pope were an Heretick, yet he cannot prescribe or define any Heretical Doctrine, to be believed by the whole Church. That the Pope hath a spiritual coactive ju∣risdiction in making Laws to bind the conscience, by his sole authority, without the consent of Priests or people, and that he can judge and punish the trans∣gressors of his Laws. That as, the Apostles had their immediate authority from Christ, so the Bishops have the same immediately from the Pope. That the Pope hath a supream power over the temporal estates of Christians, to depose Kings, and dispose of their Kingdoms in order to spiritual things, and so far, as it is necessary to the salvation of souls. That it is not repugnant to Gods word, for the same man to be both a Political and Ecclesiastical Prince, see∣ing Melchisedech, Moses, Eli, Samuel, and the Maccha∣bees exercised both powers. 3. They believe that the true Church of Christ is onely that Society which acknowledgeth the Pope to be head thereof, and Christs Vicar upon earth. That they which are not baptized, and the Catechumeni, are not properly and actually members of the Church, but onely in possi∣bility. That Hereticks, Schismaticks, and excom∣municate persons are not members of the Church. That reprobates are members of the militant Church, Because in Noah's Ark were unclean beasts, in the same Net are good and bad fishes, at the same Wedding-feast, ma∣ny were called, but few chosen; in the same Sheep-fold are same Goats; in the same house are vessels of dishonour, Judas was one of the Apostles, &c. That the true Catho∣like Church is always visible; for it is compared to a Mountain, to a Candle, to a City on a Hill, &c. That the true visible Church can never fail totally, Because it is built on a Rock, against which, Hell Gates cannot prevaile &c. That the true Church cannot

fall into errour, Because it is the Pillar and ground of truth, &c. That the true notes of the Church are, U∣niversality, Antiquity, Continuance, Multitude, Suc∣cession of Bishops from the Apostles Ordination, U∣nity in Doctrine, Unity among the members them∣selves, and with their head, soundnesse of doctrine, power and efficacy of doctrine holinesse of life, mi∣racles, the light of prophesie, the testimony of her e∣nemies,* 1.17 the unhappy end of those who oppresse the Church, and the temporal felicity of such as have de∣fended her.

Q. 9. What do they hold concerning Councils, Monks, Magistrates, and Purgatory?

A. They teach that Diocesan Councils are to be convocated by the Bishops;* 1.18 Provincial by Arch-Bi∣shops, National by Patriarchs or Primates, but General Councils by the Pope alone, and not by the Emperor without the Popes approbation; except it be when the Pope is either imprisoned, or dead, or mad; in such cases the Cardinals may call a Council. That ordinarily Bishops have the power of decisive suf∣frages, but by custome and priviledge; Cardinals, Ab∣bots, and Generals of orders, have the same power, though they be not Bishops. That in a General Coun∣cil should be present all Bishops, at least of the grea∣ter Provinces, except any be excommunicate. That the Pope and the four Patriarchs, of Constantinople, Alex∣andria, Antioch, and Ierusalem, or their Deputies, be al∣so present, and at least some of the greater part of Provinces. That the Pope is the supream President, and Judge of Councils. That Christians are bound to o∣bey the decrees of Councils. That General and particular Councils confirmed by the Pope, cannot erre. That the Scripture is above Councils, as it is the infallible word of God, but in respect of inter∣pretation it is dependent from Councils. That the Pope is above Councils, and not to be judged by any. 2. Concerning Monks, they teach that their original is of Divine right; That their institution is grounded upon Evangelical Counsel, not precept. That Coun∣sels are not commanded but commended to us; that commands are of things easie to be performed, and

taken out of the principles of nature; Counsels are of things difficult, and above nature, and of things better then those of commands. By precepts we are tied to obedience, by Counsels we are left to our Free-will; Precepts have their rewards and punish∣ments; but Counsels have no punishments, but great rewards: Hence arise the works of Supererogation. That children if they be come to years of puberty, may en∣ter into a Monastery without their Parents consent, if so be their Parents need not their help. And so may Wives, without their Husbands consent. That Vowes though of things not commanded,* 1.19 are a part of Gods worship. That the promise made in baptisme, to re∣nounce the Devil, the VVorld and the Flesh, is not properly a Vow. That the Vows of poverty, obedi∣ence, and continency, are lawful. That the Pope may dispense with Vows. That the habits and shaving of Monks, are of great use and antiquity. 3. Concerning Magistrates, they teach that their Laws doe no lesse bind the conscience, then Divine or Ecclesiastick Laws. That Magistrates are subject and inferiour to the Clergy in matters of Religion. That Magistrates may inflict death on Hereticks. 4. Concerning Pur∣gatory, they say, that it is one of these four contigna∣tions or Roomes under ground; the lowermost is hell, where the pain of losse and sence is eternal. The next above that is Purgatory, where pain of losse & sence is temporary. Above that is the Receptacle of Infants, where onely is the pain of losse eternal. The upper∣most was that of the Fathers, where was onely tem∣poral pain of losse; now it is empty since Christs de∣scent thither. That in Purgatory are those souls which depart hence with venial sins, or whose sins are par∣doned, but not the punishment. That the suff••ages of the living are beneficial to the dead; namely, Masses, Prayer, and satisfactory works, as almes, pilgrimages, fasts, &c. To which may be added indulgences.

Q. 10. Wherein doth the outward worship of the Church Rome consist,* 1.20 and the first part of their Masse?

A. 1. In Churches, Church yards, Bels, Altars, Pictures, ••rucifixes, Images, Curtains, and other Church Orna∣••ents, as T••pestry, Candlesticks, &c. In dedication

also of Churches, consecration of Altars, Anoyntings▪ Sacraments, &c. 2. In Ministers, Ecclesiastical Orders▪ and their Functions, such are Singers, Psalmists, Door-keepers,* 1.21 Lectors; or Readers, Exorcists, Acolyths, who are to light the Tapers, and hold them whilest the Go∣spel is read, and to furnish wine for the Chalice, &c. Sub-Deacons, Deacons, Priests, and Bishops, &c. The office also of the Acholyths is to make Agnus Dei, of consecrated wax, mixed with chrisme destributed by the Pope in the Church. These Agni or Lambs, re∣present the Lamb of God, who taketh away the 〈◊〉〈◊〉 of the World; for as the wax is begot of the Bee, without li∣bidinous copulation; so was Christ of the B. Virgin; & as the honey is hid within the wax, so was the divi∣nity hid under the humanity. The oyl or chrisme mix∣ed with the wax, signifieth, that mercy and gentle∣nesse which was in Christ. They say that these Lambs are preservatives against lightning and tempests, by vertue of their consecration.

O Catholicks, great is your faith, be it to you as you believe.

3. In the Garments or Ornaments of Bishops, Priests, and other Church Ministers; such are the Amictus, which like the Ephod covers the head and shoulders of the Priest or Bishop; therefore it's called Superhumerale. Alba, or Camis••a, is the Surplice of Linnen; the Girdle or Belt, with which the Priests loyns are girt. The Sto∣la is worn in form of a Chain about the Priests neck, it covereth both his sides, & hangs down to the knee; it is called Orarium, because it is the habit of Ora∣tors, that preach to, or pray for the people. Manipu∣lus or Sudarium, or Mappula, or Phanon, (for all these names it hath) is a Towel or H••ndkerchieff, carried by the Minister or Priest in his left hand, or on his left arme. Casula or Cappa, or Pianon, is an upper gar∣ment which covereth all the Body, as it were a little Cottage, called in Latine Casa. These six Ornaments are common to Priests and Bishops: there be nine Ornaments peculiar to Bishops; namely, Caligae, which are long hose, or stockings; Sandalia, a kind of slip∣pers or shooes; Succinctorium a kind of girdle; Orale a linnen vaile cast over his head; Tunica a long coat down to the heeles, therefore called Talaris; Dalma∣tica,

so called from Dalmatia, the country where it was first woven, is a garment with long and large sleeves, representing the Crosse; Chiro••hecae are white gloves of Kids skins; Mitra is the Mytre or Ornament of the head; Annulus is the Ring which the Bishop wears, to shew he is betrothed to Christ; Baculus Pa∣storalis, is the Bishops crosier staff; Pallium, or the Pall, is the Ornament of Arch-Bishops and Patriarchs. The Pall is not to be worn but in the Church, and in time of Masse; yet Pope Gregory permitted it to be worn in solemn Letanies out of the Church: upon it are four red crosses, signifying the four Cardinal ver∣tues, justice, prudence, fortitude, & temperance, which ought to be in Prelates, which vertues are not accep∣table to God, but as they are sanctified by the crosse of Christ, in which onely they should glory with the Apostle; for the Gentiles had these vertues, but knew not Christ nor his crosse. There are also in the Pall three pins or bodkins, signifying the three Christian vertues of faith, hope, and charity, without which he cannot justly claim or retain his Pall; they may sig∣nifie also a three-fold pricking, or compunction which ought to be in Prelates. 1. Of compassion towards those that are in miserie. 2. Of care in the due and conscionable execution of their office. 3. Of feare to offend God. 4. Their worship consisteth in the Masse, where we have many ceremonies; first the Bishop or Priest before he begins, sings five Psalmes: then he combs his head, and washeth his hands, fol∣loweth the aspersion of holy water, then is the Introi∣••us or singing at the Priests approaching towards the Altar; whilest the Introitus is singing, the Priest or Bishop walketh towards the Altar between a Priest and a Deacon, before whom walketh the Sub-Dea∣con, carrying the Book of the Gospel shut; before whom march two Taper bearers, and before them is carried the Censer with incense. When the Priest or Bishop comes to the Altar, he takes off his Mytre, makes confession, openeth the book and kisseth it. Over the Bishop also, a linnen cloth full of pictures is carried by four Ministers in form of a canopy. In their four solemn Processions, to wit, at Candlemas, Palme-Sunday,

Easter, & Ascention day, they have crosse in ban∣ners, seven Tapers borne by seven Acolyths, seven Dea∣cons following, then seven Priors, three Acolyths with incense, one Sub-Deacon carrying the Gospel, then the Bishop in great state, whom the people follow with the Porters, Readers, Exorcists, Singers, &c. Before the Bishop or Priest ascends the Altar, he boweth himself to the ground, and then confesseth; and during the time of the Masse, he boweth his body eight times be∣fore the Altar. After confession and absolution, the Priest blesseth the incense, and puts it in the censer; then he kisseth the Altar and the Book, and takes the censor from the Deacon, with which he sumeth the Altar, and then removeth to the right side of the same, and withal Kyrie Eleeson is said, not lesse then nine times in the Masse. Gloria in Excelsis is also sung, which was the Angelical Hymne at Christs Nativity; then the Priest turning to the people, salutes them in these words▪ The Lord be with you; to whom the Quire answereth, And with thy Spirit. Seven times in the Masse the Priest salutes the people, but turneth to them onely five times. Then the collects or prayers are said, and after them the Epistle is read, with the face towards the Altar; its the Sub-Deacons office to read the Epistle; which done, he delivers the Book (shut to the Bishop, who layeth his hand on the Sub-Deacon) which he kisseth. Alter the Epi∣stle, is sung the Gradual, so called from the steps of humility, by which we ascend to Heaven; it's called also the Responsory, because the matter thereof an∣swers the matter of the Epistle. Next to this, Halle∣lujah is sung, but from Septuagesima Sunday till Easter, in stead of Hallelujah, the Tractus is sung, so called a Trabend••, because it is sung with a long drawing tone, as containing the mournful condition of man in this life, as Hallelujah is the joyful song of Heaven. After Hallelujah, is sung the prose which by them is called Sequentia, it is a song of exaltation. This done, the Priest removeth from the right to the left side of the Altar, whence the Deacon takes the Gospel, and a∣scends into a high place, where he reads it, with his face to the North; the crosse, the censer, and two lights

are carried before the Gospel,* 1.22 which is laid upon a chshion, to shew the yoak of Christ is easie; at the reading of it, all stand up, and crosse themselves, and give glory to God. After this the Creed is rehearsed, and the Sermon followeth, which concludeth the first part of the Masse.

Q. 11. What is their manner if dedicating Churches?

A. In the Church to be dedicated or consecrated, are painted twelve Crosses on the walls, before which burne twelve Tapers. The Bishop in his Pontificalls with his Clergy; and the people come to the Church door being shut, where he prayeth, and then besprink∣leth the walls with holy water, whilest the Clergy and people goe singing about the Church. The holy water is sprinkled out of a bundle of Hysope. Then the Bishop with his whole Traine returning to the Church-porch prayeth again, and with his crosier staffe knocketh the door thrice, saying these words: Lift up your heads O ye Gates, and be ye lift up ye ever∣lasting doors,* 1.23 and the King of glory shall come in. Of whom the Deacon within the Church asketh, Who is the King of glory? to whom the Bishop answereth: The Lord strong and mighty, the Lord mighty in Battell. Then the door is opened, the Bishop with three of his servants entereth, the rest remain without; after-the Bishop hath wished peace three times to that house, the door is shut again, and he on his knees before the Altar prayeth, whilest the Clergy with∣out sings the Letanie, and the Priests carry on their shoulders a Chest, or Coffin, containing the Reliques of that Saint to whom the Church is dedicated. The Altar with all belonging to it are sanctified, the walls with certain letters are painted; Salt, Water, Ashes and Wine are exorcized, and mingled to∣gether, into which he dipps his thumb, and makes the signe of the Crosse on the Altar, Walls and Pave∣ment. Then he offers incense, and blesseth the Church in the Name of the Father, Son, and Holy Ghost; this being done, the Bishop before the Church door preacheth to the people concerning the anniversary dedication of that Church, of honour due to the Clergy, of tenths also and obl••tions. After Sermon

all are admitted into the Church singing. The twelve Lights and twelve Crosses, do signifie the Doctrine of the twelve Apostles which shineth in the Church, by which they preached the Crosse of Christ: The Bishop representeth Christ making intercession for his Church, and by the Staffe of his word knocking at the door of our hearts. His compassing the Church three times, and his three times knocking at the door, signifie his three fold power, in Heaven, Earth; and Hell. And his threefold right or interest he hath in us, to wit, by Creation, by Redemption, and by the gift of life eternal promised to us. The mak∣ing of Greeke and Latine Letters with a Crosse on the Pavement with ashes, shew that the Gentiles are made partakers of the Crosse of Christ, but not the Jewes; besides that the rudiments and alphabet of Christianity must be taught to the weaker sort; the Oyle, Salt, Water, Ashes, and VVine which are used in the dedication, have mystical significations. The VVater and VVine represent the two Sacraments of Baptisme and the Eucharist. Oyle sheweth our spiri∣tual unction; Salt that wisdome which should be in us; Ashes our mortification; Hysop our purity and sanctification; and the Incense our prayers.

Q. 12. What else is Observable in the dedication of Churches?

A. 1. They hold that no Church is to be dedicated till it be endowed;* 1.24 for he that buildeth a Church, is, or should be like a Husband that marrieth a Maid, on whom he ought to bestow a joynter. 2. That the Feast of dedication which from the Greeke, they call Encaenia, ought to be kept every year; for so it was kept among the Jewes, which if it had been unlawful, Christ would not have honoured it with his presence. 3. They say that the dedication of Churches is a ter∣ror to evil spirits, and incitment to devotion and re∣verence; a meanes to move God to hear our prayers the sooner; a testimony of our zeal, that Christians are not in this point inferiour to Jewes and Gentiles, who would not presume to make use of their Temples for prayer, and sacrifice, till first by their Priests they had consecrated and dedicated them to

their Deities. 4. That what is in the dedication of Churches visibly acted, ought to be in us invisibly effected, namely, that if Churches be holy, we should not be profane; shall they be consecrated to the ser∣vice of God, and not we? shall their Churches be filled with hallowed Images, and our souls defiled with unhallowed imaginations? shall the Church be called the house of prayer, and our bodies (which ought to be the Temples of the Holy Ghost) denns of Theeves? we are lively stones, but those of Churches are dead; we are capable of grace and holinesse, so are not Churches; for it is confessed on all sides, that Temples by consecration are not made capable of actual holinesse, but onely made more fit for divine service. Is it not a great shame that in their Churches lights continually shine: and in the Temples of the holy Ghost, there is nothing but darknesse? That they should burne incense on their Altars: and we be quite destitute of Zeale and Devotion in our hearts? They make use of outward unction, but we use neither the outward unction of the Church, not the inward of the spirit? VVhen we see them make use of Salt and Holy VVater, we should be careful to have salt within us, and that water of the spirit, without which we cannot be regenerated. 5. They teach that Churches may be rededicated if they are burned down or fallen down,* 1.25 and built a∣gain; or if it be doubtful whither they have been con∣secrated heretofore; but if they be polluted by adul∣tery, or such like uncleannesse, they are only to be purified with holy water. 6. That Churches must not be consecrated without Masse, and the Reliques of some Saint, and that onely by the Pope or a Bishop, not by a Priest or any inferiour order; and that gifts or presents which they call Anathemata, be given to the new Church; after the example of Constantine the Great, who endowed with rich pre∣sents and ornaments the Church which he built at Ierusalem to the honour of our Saviour.

Q. 13. How doe they Dedicate or Consecrate their Altars?

A. The Bishop having blessed the water, makes

with the same four Crosses on the four Hornes of the Altar,* 1.26 to shew that the Crosse of Christ is preached in all the four corners of the earth. Then he goeth about the Altar seven times, and besprinkleth it seven times with holy water and hysop; this is to signifie the seven gifts of the Holy Ghost, and the seven-fold shedding of Christs Blood; to wit, 1. VVhen he was circumcised. 2. When he sweat blood in the Garden. 3. When he was scourged. 4. When he was crown∣ed with thorns. 5. When his hands. 6. When his feet were nailed to the Crosse. & 7. When his side was lanced. The Bishop also makes a Crosse in the middle of the Altar, to shew that Christ was crucified in the middest of the earth; for so Ierusalem is seated. At this consecration is used not onely water, but salt al∣so, wine, and ashes, to represent four things necessary for Christianity; namely, Purity, Wisdom, Spiritual joy, and Humility. The Altar must not be of wood, or any other materiall, but of stone; to represent Christ the Rock on which the Church is built, the Corner Stone, which the builders refused, the stone of offence at which the Jewes stumbled, and the little stone cut out of the mountain without hands; this stone Altar is anointed with oyle and chrisme, so was Christ with the graces of the spirit, and the oyle of gladnesse above his fellowes. This anoint∣ing also of the stone Altar, is in initation of Iacobi anointing the stone on which he sleept. So the re∣mainder of the holy water is poured out at the foot of the Altar, because the Priests of old used to pour out the blood of the Sacrifice at the foot of their Altar. The holy Reliques are layed up in a Coffin with three graines of incense, as the Manna of old was layd up in the Ark; our hearts should be the Coffins in which the vertuous lives of the Saints with faith in the Trinity, or with the three Cardinal vertues, Faith, Hope, and Charity, should be care∣fully kept. These Reliques are layed under the Al∣tar; because Revel. 6. the souls of these who suffered for Christ were seen by Saint Iohn under the Altar. It is also to be observed that as the Altar is besprink∣led with water, so it is anointed in five places with

oyle, and then with chrisme, to signifie the five wounds of Christ which did smell more fragrantly than any Balsame, and by which we are healed; the five sences also are hereby signified, which ought to be sanctified. After unction, incense is burned, to shew that prayers and supplication follow sancti∣fication, At last after the Altar, and all that belong to it are hallowed, the Altar is covered with white, Masse is said, and Tapers lighted; to shew that our holinesse and devotion must be accompanied with good works,* 1.27 which must shine before men here, if we would shine like stars in the Firmament here∣after.

Q. 14. What else do they consecrate besides Temples and Altars.

A. Besides these they consecrate all the ornaments of the Altar; the Patinae, for making the body of Christ; the Corporal for the covering thereof; the Chalice for the blood; the Linnen with which the Altar is cove∣red; the Eucharistial or Pix where Christs body is kept, representing Christs sepulchre; the Censer, In∣cense, and Capsae, that is Chests or Coffins wherein the bones of the Saints are kept. They consecrate also their Crosses and Images, and Easter Tapers, their Fonts, First-fruits, holy Water, Salt, Church-yards, Bells, &c. Every one of which have their peculiar prayers; besides, washing, crossing, anointing incense, &c. They hold that Bells succeeded the Jewish Trumpets; by which we are awaked, and admonished to put on the armour of God, to fortifie our selves with prayer a∣gainst our spiritual enemies. Bells are more durable then Trumptes, and their sound louder, by which is signified that the preaching of the Gospel exceedeth that of the Law, both in continuance and efficacy.

Bells have clappers, and Preacher•• have tongues; it is a shame that the one should be vocal, and not the other; how is that congregation served, which hath sounding Bells, and dumb Preachers? or that which hath sounding brass, and tinckling cym∣bal for their Preachers; such as have clappers, but no hands; good words, but no good works; which preach to others, and are cast away themselves;

like Bels, they call upon others to hear Sermons, but are not thereby bettered or edified themselves.

In the Roman Church they baptize their Bells and give them names, for this alledging the example of Iacob, who gave the name of Bethel to Luz, the place where he had the vision of the Ladder. Their Bells seldom are heard in Lent, and three days before Easter are quite silent, to shew the sadnesse of that time. Church yards in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Dormitories (be∣cause our bodies sleep there till the resurrection) are consecrated with crosses, holy Water, fumigation and prayers, as the Churches are; they be also as well as Churches, Sanctuaries, and places of refuge; none must be buried here, but Christians who have been baptized; such as die without baptisme, or without repentance after murther, adultery, selfe-homicide, or any other grievous sin, though baptized, must not be buried there. In the Church-yard are set up five crosses, one whereof stands in the middle; before each of them are placed three burning Tapers, fifteen in all; the Bishop beginning at the middle crosse, ma∣keth a speech, then prayeth, and puts the three Ta∣pers on the top of the crosse: the like he doth to all the rest, and in the interim the Letany is sung, and each crosse be sprinkled with holy Water and fumed with incense.

Q. 15. What degrees of Ecclesiastical persons are there in the Church of Rome?

A. They divide their Church offices into dignities and orders;* 1.28 their dignities are these; the Pope, Pa∣triarch, Primate, Arch-Bishop or Metropolitan; Bishop, Arch-Presbyter, Arch-Deacon and Provost or Praepositus. For the Quire there are the Dean, Sub-Dean, Praecentor, Succentor, Treasurer, &c. The Popes Senators or Coun∣sellors, are named Cardinals from Cardo the hindge of a door, because on them, as the door on its hindges, all weighty affairs of the Church are turned. Their orders be seven, to wit, Door-keepers, Readers, Exorcists, Acolyths, or Taper-bearers, Sub-Deacons, Deacons, and Priests. These three also are only sacred orders; the o∣ther four are not. The door-keeper is first instruct∣ed in his office by the Arch-Deacon, who presents

him to the Bishop, and he ordains him, delivering to him from the Altar the keys of the Church, and say∣ing, So••do and so live as tho•• were to give account to God of the things locked up by these keyes▪ The Lecturers or Readers office is to pronounce and read clearly and distinctly the Lessons appointed to be read in the Church; none must exercise this function, but he who is ordained by the Bishop, who in the presence of the people delivers the book to him, in which he 〈◊〉〈◊〉 to read, saying, Take and read the word of God; if thou at faithful in thine office, thou shalt have a share with them who dispense the same word. The Exo••cist is he ••ho calling on the name of Jesus, by that name doth ••djure the unclean spirit to depart out of the posses∣sed, on whom he laieth his hands. When the Ex∣orcist is ordained, he receiveth the book of adjurati∣ons from the Bishop, saying, Take and learn these by heart, a••d receive power to lay thy ••ands on the possessed; whether he be baptised or a Catechumenus as yet. The Acolyths or Taper-bearers are they who carry the lights whilest the Gospel is reading, or the sacrifice is offered, to represent Christ the true light of the world; and to shew the spiritual light of knowledge, which should be in us. Their office also is to provide vessels for the Eucharist. The Bishop doth instruct them in their function when he ordaines them, and then the Arch-Deacon delivereth to them a candlestick with a wax light in it, and an empty tankard, to shew their office is to provide lights and vessels for divine ser∣••ice. These be the lesser orders, which are not sa∣cred; and which they teach Christ himself did exer∣••ise; for he performed the Porter or Door-keepers office, when he whipped the money-changers out of the Temple. The Readers-office, when he took up the book and read that passage in Isaiah, The Spirit of the Lord is upon me, &c. The Exorcists office, when he cast seven Devils out of Mary Magdalen. The Aco∣yths office when he said, I am the light of the world; 〈◊〉〈◊〉 that followeth me walketh not in darknesse, &c.

Q. 16. Which be their sacred orders?

A. These are three;* 1.29 the first is the Sub-Deacon whose ••ffice is to read the Epistle, to receive the peoples

oblations, and to bring them to the Deacon; to car∣ry also the Patin and Chalice to the Altar; to hold the Bason whilest the Bishop, Priest, or Deacon wash∣eth their hands before the Altar, to wash also the Altar linnen. When the Bishop ordains him, he de∣livers into his hand the empty Patin and Chalice, say∣ing; See whose ministration this is, which is delivered to thee. From the Arch-Deacon he receiveth then the Tankard with Wine and water, and the Towell. He wears a Surplesse and Belt, as the four former orders do. His Coat is girt to him, and he holds a hand∣kerchef, or towel. They say that Christ performed the Sub-Deacons office when he turned water into wine in Cana, and when after Supper he poured wa∣ter in to a Bason, and washed his Disciples feet. Their second Sacred order is the Deacon, or Minister, whose office is to preach to the people, and to serve o•• assist the Priest at the Sacraments; to cover the Altar, to lay the oblations thereon, to read the Gospel, and the Epistle also in the Sub-Deacons absence; in Pro∣cessions to carry the Crosse, to say the Let••nies; to rehearse the names of those who are to be ordain∣ed and baptized, and to name the holy days &c. They must not administer the Sacraments, but in case of necessity, and by permission of the Bishop, or Priest; nor must they without leave sit in the presence of a Priest. VVhen the Deacon is ordained, the Bishop alone layeth his hands on him, and blesseth him, and delivers (using certain words) the Book of the Gos∣pel and the Stola to him. VVhen he reads the Gospel the Acolyths hold two Tapers before him; not to il∣luminate the aire, by day, but to shew what joy and Spiritual illumination we have by the Gospel. The Censer also with the Incense is carried, not onely to represent Christ, in the sweet smell of whose Sacrifice the Father is well pleased; but also to she•• Preachers that their prayers must like Incense ascend before God, and that the good fame of their life and Doctrine, must be like the fume of Incense smelling sweetly among all men. The Deacon also reads the Gospel in a high place, that it may be heard the bet∣ter; and to shew that it ought not to be preache•• in

corners, but as Christ saith, on the house topps; this is also in imitation of Christ, who when he would reach his Disciples went up into an high mountain. The Gospel is read with the Deacons face against the North, that the frosen and cold hearts of the Northern Nations, might be warmed and melted by the comfortable heat of this bright Sun of the Gos∣pel. When the Deacon salutes the people, he signes himself with the ••rosse on the forehead, to shew, he is not ashamed of the Crosse of Christ; and like∣ways on the breast, to put us in minde that we should be ready to crucifie our affections with Christ. At the reading of the Gospel all stand up bare-head∣ed, to shew their reverence; Swords and Staves are laid aside, to shew their peacable mindes, and the Book is kissed, to declare by this their love and affecti∣on to the Gospel. They say that Christ performed the Deacons part when he preached and prayed for his Apostles. Their third and highest Sacred order is Priest-hood; when the Priest is ordained, the Bishop with some other Priests lay their hands on his head, and anoint his hands with oyle, to signifie that not onely must the Priest have his head stuffed with knowledge, but his hands must be supple and ready to do good workes; the Bishop also delivers into his hand the Chalice with the VVine, and the Patin with the hoaft saying, Receive power to say Masse for the quick and dead, and to offer Sacrifice to God in the name of the Lord. Then the 〈◊〉〈◊〉 kisseth the Priest, to shew he is his equal in respect of order; whereas, the Deacon and Sub-Deacon kisse the Bishops hand, to shew they are of an inferiour order. The Priest must not say Masse, till he first have washed, and confessed if he be guilty of any deadly sin, and have put on first the Amictus, which like a vaile covers his head and shoulders, to shew how Christs Divinity was vailed by his humanity: 2•• the Alba or Talaris, because it reacheth to the heeles, in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which by its whitenesse signifieth innocency, and by its length perseverance, two vertues fit for Priests. 3. The Girdle or Belt about their loynes, to shew the subduing of their concupiscence. 4. The Stola or Ora∣rium

about the neck,* 1.30 and hanging crosse-way on the breast, signifie that the Priest most undergo the yoak of Christ, and still meditate on his Crosse. 5. The Mappula or Manipulus, which is a Towell or Hand∣kerchief, for wiping away the sweat from their faces, and moysture from their eyes, representing also the purity that ought to be in the Priests lives. 6. The Casula over all the other garments, signifying charity which is above all vertues. Christ exercised the Priests office when he administred the Eucharist, when he offered the Propitiatory Sacrifice of his body on the Altar of the Crosse, and yet whilest he is mak∣ing intercession for us in heaven.

Q. 17. Wherein consisteth the office of the Bishop?

A. Under this name are comprehended Popes, Patriarchs, Primats, Metropolitans, Arch-Bishops and Bishops. Some will have the Bishop to be a particular order; but indeed the order of Priest and Bishop is all one, in respect of catechising, baptising, preaching, administring the Eucharist, binding and loosing. The Bishop then is an office of dignity, not of order; he hath nine priviledges above the Priest, namely, of Ordination, Benediction of Nuns, con∣secration of Bishops, and imposing hands on them, Dedication of Churches, Degradation, holding of Sy∣nods, making of Chrisme, hallowing of Cloathes and Vessells. Because Bishops are Superintendents and Overseers, therefore they have the highest Seat in the Church; they are consecrated on the Lords day only, and at the third hour, because then the holy Ghost descended on the Apostles,* 1.31 to whom Bishops have succeeded. At the Bishops consecation, there must be present at least three, to wit two Bishops, and the Metropolitan; that the gifts of the Spirit may not seem to be give•• by stealth and in corners;* 1.32 in this they follow the example of Saint Iames; who was made Bishop of Ierusalem by Peter, Iames and Iehn. In the Bishops consecration two hold the Bible over his head, one pouring the benediction on him, and the rest laying their hands on his head. By this Ce∣remony is signified not onely the conferring of the gifts of the spirit, but also the knowledge which the

Bishop must have of the Gospel, and the care he must undergoe to support it. On the Saturday in the eve∣ning he is examined concerning his former life, and the Trinity is three times called upon for a blessing. The next morning he is examined concerning his fu∣ture conversation and faith; and then his head and hands are annointed, and the Mytre is set on his head, the Staffe also and Ring are given him. The Priest is annointed with oyl, but the Bishop with chrism, that is, Oyl and Balsome, to shew that the higher he is in dignity, the more fragrant must his fame and conver∣sation be. He must excel in knowledge and good works, represented by the annointing of his head and hands.

Christ performed the Bishops office, when he lifted up his hands, and blessed his Apo∣stles;

saying, Receive the holy Ghost; whose sins you for∣give, they are forgiven, &c.

Q. 18. What colours do they hold sacred in the Church of Rome?

A. Four;* 1.33 namely White, Red, Black, and Green; White is worn in the festivities of Saints, Confessors, and Virgins, if they be not Martyrs, to shew their in∣tegrity, and innocency; In festivities also of Angels, because of their brightnesse, in the feast of the Virgin Mary, of All Saints, (yet some then wear red) of Iohn Baptists Nativity, of Saint Pauls Conversion, of Saint Peters Chair; also from the Vigil of Christs Nativity, to the eighth day of Epiphany, except there be some Martyrs days between. On Christs Nativity, on the feast of Iohn the Evangelist, on the Epiphany, because of the Star tha•• appeared to the wise men, on the day of the Lords supper, because then the chrisme is consecrated; on the holy Sabbath till the eighth day of the Ascension; on the Resurrection, because of the Angel that appeared in white; on the Ascension day because of the bright cloud that carried up Christ to Heaven, and the two Angels then in white; on the feast of dedication, because the Church is Christs Spouse, which ought to be innocent and immaculate. The Red colour is used in the Solemnities of the A∣postles, Evangelists, and Martyrs, for they shed their blood for Christ; in the Festivity of the Crosse, also

in Pentecost week, because the holy Ghost appeared in fire: in some places white is worn on the Festivi∣ties of the Martyrs, because it is said Cant. 5. My beloved is white and red. VVhite in his Confessors and Virgins, Red in his Martyrs; these are the Roses and Lil∣lies of the Valley. Black is worn upon Good Friday, on all fasting days, on the Rogation days, in Masses for the dead from Advent till the Nativity, and from Septuagesima till Easter Eve; on Innocents day some wear black, because of the mourning in Rama; some red, because of the blood of those young Martyrs. Green which is made up of the three former colours, white,* 1.34 red and black, is used between the 8. of Epi∣phany and Septuagesima; likewise between Pentecost and Advent; but in the City of Rome the violet colour is worn sometimes in stead of black and red.

Q. 19. Wherein consisteth the other parts of the Masse?

A. The second part begins with the offertory which is sung,* 1.35 and so called from the Priests offering of the Hoast to God the Father, and the peoples of∣fering of their gifts to the Priest. Then the Priest be∣fore he offereth the immaculate Hoast, washeth his hands the second time; in the interim the Deacon casteth over the Altar a fair linnen cloth, called Cor∣porale, because it covers Christs body, and represents his Church the mystical body; it's called also Palla, from palliating or covering the mystery above named. There is also another Palla or Corporal, with which the Chalice is covered. Then the Deacon present∣eth the Patina with the round Hoast on it, to the Priest or Bishop; the Deacon alone can offer the Cha∣lice, but the Priest consecrates it; who also mixeth the Wine and VVater in the Chalice, which the Dea∣con cannot doe; the Priest poureth out a little on the ground, to shew that out of Christs side, water and blood issued out, and fell on the ground. The wa∣ter is blessed by the Priest when it is mixed, but not the wine, because the wine represents Christ, who needs no blessing; the Hoast is so placed on the Al∣tar, that it stands between the Chalice and the Priest, to shew that Christ is the Mediator between God, (who is represented by the Priest) and the People,

which the water in the Chalice resembleth. Then the Priest fumeth the Altar and the Sacrifice three times over, in manner of a crosse, to shew Maries three-fold devotion in annointing Christs feet, then his head, and at last her intention to annoint his whole body; then the Priest boweth himself, kisseth the Altar and prayeth, but softly to himselfe; this prayer is called secreta, and secretella; but though it be said in silence, yet the close of it is uttered with a loud voice, per omnia saecula saeculorum: then follows the Praefatio, which begins with thanksgiving, and ends with the confession of Gods majesty; the minds of the people are prepared with these words, Lift up your hearts; the answer whereof is, We lift them up un∣to the Lord: then is sung this hymn, Holy, Holy, Holy, &c. Heaven and Earth is full of thy Glory, &c. then follows Hosanna, and after this the Canon which con∣taineth the Regular making up of that ineffable my∣stery of the Eucharist; it is also called Actio and Se∣creta, because in it is giving of thanks, and the Canon is uttered with a low voice. The Canon by some is divided into five parts, by others into more: in it are divers prayers for the Church, for the Pope, for Bi∣shops, Kings, all Orthodox Christians, for Gentiles, also Jewes and Hereticks; those in particular are re∣membred for whom the sacrifice is to be offered, whose names are rehearsed; for those also that be present at the Masse, and assistant, and for himselfe likewise: then is mention made of the Virgin Mary, of the Apostles, Evangelists and Martyrs; but the Confessors are not named, because they shed not their blood for Christ: then follows the Consecration af∣ter many crossings, these words being pronounced, For this is my body; the people answer Amen; then the Hoast is elevated, that the people may adore it, and that by this might be represented Christs Resur∣rection and Ascension: when the Priest mentioneth Christ▪ Passion, he stretcheth out his armes in man∣ner of a crosse; the Hoast is crossed by the Priest five times, to shew the five wounds that Christ received; but indeed, in the Canon of the Masse, there are seven several crossings of the Hoast and Chalice; in the

first the signe of the crosse is made three times, in the second, five times; in the third, twice; in the fourth, five times; in the fifth, twice; in the sixth, thrice; and in the seventh, five times; so all makes up twenty five crossings: prayers are also made for the dead. T••e Deacon washeth his hands, to shew how Pilate did wash his hands, when he delivered Christ to be scourged. The third part of the Masse begins with the Pater Noster, and some other prayers; the Sub-deacon delivereth the Patina covered to the Deacon, who uncovereth it, and delivers it to the Priest; kisseth his right hand, and the Priest kisseth the Patina, breaks the Hoast over the Chalice, being now uncovered by the Deacon, and puts a piece of it in the wine, to shew that Christs body is not with∣out blood. The Hoast is broken into three parts, to signifie the Trinity: then the Bishop pronounceth a solemn blessing: then is sung Agnu•• Dei, &c, that is, O Lamb of God that takest away the sins of the world, &c. and then the kisse of peace is given according to the Apostles command, Salute one another with a holy kisse. In the fourth part of the Masse, the Priest communi∣cates thus, he takes the one half of the Hoast for him∣self, the other half he divides into two parts; the one for the Deacon, the other for the Sub-deacon: after these three, the Clergy and Monks communicate, and after them, the people: the Priest holdeth the Cha∣lice with both hands, and drinks three times, to sig∣nifie the Trinity; the Hoast must not be chewed with the teeth, but held in the mouth till it dissolve; and after the taking thereof he must not spit, but must wash his hands least any of the Hoast should stick to his fingers. The three washings of the Priests hands in the Masse doe signifie the three-fold purity that ought to be in us,* 1.36 to wit, of our Thoughts, Words and Works: then follows the Post-communion, which consisteth in thanksgiving and singing of Antiphones: this done, the Priest kisseth the Altar, and removes a∣gain to the right side thereof, where having uttered some prayers for the people, and blessed them, the Deacon with a loud voice saith, Ite. missa est; that is, Go in peace, the Hoast is sent to God the Father to pacifie ••is anger.

Q. 20. In what else doth their outward Worship con∣sist?

A. The fifth part of their Worship consisteth in their divine Service or Office,* 1.37 as they call it, whereof be two sorts; one composed by S. Ambrose for the Church of Millan; the other by Saint Gregory, which the Angel in the night by scattering the leaves up and down the Church did signifie, that it was to be spread abroad through the world. In the sixth part, they place much religion in the observation of their canonical hours of prayer, whereof at first were eight; four for the night, and four for the day; the diurnal hours are, the first, third, sixth, and ninth; the night hours are, the Vespers, Completory, Nocturnals, and Mat∣tins or morning prayses: but now these eight are reduced to seven, to signifie the seven gifts of the holy Ghost, or the seven deadly Sinnes, or the seven-fold passion of Christ; the Nocturnals are now said with the Mattins, and not apart, as heretofore: every one of these canonical houres begins and ends with a Pater noster: the Nocturnall Office is the first, and is sung at mid-night, in memory that about that time Christ was born, and apprehended by Iudas, and that about mid-night he shall come to judgement: the Mattins or Prayses are said and sung in memory of Christs Resurrection, and the Creation of the world about that time; the first hour is kept in memory of Christs being delivered by Pilate to the Jewes about that hour, and that then the women who came to the Sepulchre were told by the Angel that Christ was risen: the third hour is in memory of Christs being at that time condemned by the Jewes, and scourged; at that time the holy Ghost was given to the Apo∣stles, who then spoke the great works of God: the sixth hour is in memory of Christs Crucifixion at that time, and of the Suns miraculous defection: the ninth hour Christ gave up the Ghost, his side was then pierced, and then he descended into hell, the Vaile of the Temple was rent, and the graves ope∣ned: at that hour also Peter and Paul went up into the Temple to pray; and so did Peter into an upper chamber, where he fell into a trance: the Vespers

are observed, because in the evening Christs body was taken down from the Crosse, at that time he institu∣ted the Sacrament, and did accompany the two Dis∣ciples to Em••us; at this time is sung the Magnificat, because the Virgin Mary who compiled this song, is the bright evening Star of the world. Then also the Tapers are lighted, to shew we must have our Lamps ready with the wise Virgins. The Completory is so called, because in it are compleatly ended all the diurnal services; it is observed in memory of Christs sweating of blood at that time; he was then also put in the grave. The song of Simeon, Nunc dimittis, &c. is sung in the Completory; because as he before his death sung it, so should Christians before they sleep, which is a resemblance of death. In each one of these Canonical or Regular hours are sung Gloria Patri,* 1.38 with Hymnes, Psalmes, and spiritual songs, peculiar lessons are read; and prayers said.

Q. 21. Wherein consisteth the seventh part of their worship?

A. In observation of Festival days,* 1.39 to every one of which are appropriated Divine Services or offices. They begin their Feasts from the four Sundays in Advent; kept to put us in minde of Christs fourfold comming, to wit, in the flesh, in the mindes of the faithful, in death, and in judgement at the last day. In the third week of Advent begins the first of the four Fasts called Iejunia quatuor Temporum: and this Fast is for the Winter quarter; the Vernal Fast is in the first week of Lent. The Aestival is the first week after Whitsuntide; and the Autumnal in the third week of September. These four seasons of the year resemble the four ages of mans life, to wit, his Childhood, Youth, Manhood, and Old Age; for the sins of which we ought to fast. They observe also the Fasts of Lent, and of Fridays, and on the Eves of the Apostles. Saint Laurence alone of all the Martyrs, and Saint Martin of all the Confessors, have their Fasts. On the Eve or Vigil of Christs Nativity, a lesson is read out of Exod. 16. concerning the Man∣na that fell in the Desart;* 1.40 to prepare the people, for the due receiving of the true Manna, Christ Jesus

the next day; in which are sung three Masses, to shew that Christ was born to save those that lived before, under, and after the Law: The first is sung at mid-night with the Angelical Hymne; the second at the breaking of the day, in which mention is made of the Shepheards that came to see Christ; The third Masse is at the third hour, in which are read Prophe∣sies, Gospels, and Epistles, shewing Christs Nativity. On the Sunday following, are lessons of the same Nativity: The first of Ianuary being the eight day after the Nativity, is observed in memory of Christs Circumcision, who in this would be subject to the Law; would teach us humility, and mortification, and would shew himself to be true Man, and the Messiah. The Epiphany is kept in memory of the Star that appeared, and of the three wise men that offered him guifts; and because on the same day Christ was baptized, when the whole Trinity appeared, it is called Theophania; and because on the same day Christ turned water into wine at the marriage in Ca∣na, it is called Bethphania from the house where the miracle was done. The eight day after the Epiphany, is kept in memory of Christs baptisme. Every Sun∣day throughout the year hath its peculiar Service or office; chiefly Septuagesima, Sexagesima, Quinquagesima, and Quadragesima, Sundays. Their Lent-Fast, which is kept in memory of Christs forty days fast, begins on Ash-Wednesday, in which consecrated Ashes are put on their heads in signe of humility, and mortifi∣cation, and to shew we are but dust and ashes. Du∣ring the Lent every day in the week, as well as the Sundays, have their proper service and devotion; on the fifth Sunday in Lent, they begin the commemora∣tion of Christs passion. Palm-Sunday is kept in me∣mory of the branches of trees cut down by the people and born by them, when Christ was riding in triumph to Ierusalem; therefore this day the Priest blesseth and distributeth branches of trees. The three days immediatly going before Easter are kept with much sadnesse and devotion; their Matti••s end in dark∣nesse, the Bells are silent, all lights are put out, &c. Three sorts of Oyle are blessed this day, to wit, that

of Baptisme, that of the Sick, and that of the Cate∣chumeni; the Bishop breatheth on the Oyle three times, to signifie the Trinity, whereof the Holy Ghost represented by the Oyle is one of the Persons. After evening service the Altars are stript naked, to shew Christs nakednesse on the Crosse. In some places also they are washed with Wine and Water, and rub∣bed with Savin leaves, to represent the blood and tears, with which Christ, our true Altar, was wash∣ed, and the thornes he was crowned with. In the Parasceve is kept a strict ••ast and silence, no Masse is said this day: Christs passion is read in the Pulpit uncovered; the dividing of Christs Garment is repre∣sented by the Sub-Deacons, much adoration is given to the Crosse. Christs body is carried by two Priests to the Altar, which body was consecrated the day before; for on this day, and on the holy Sabbath, the Sacrament is not celebrated, because the Apostles those two days were in great fear and sadnesse: And so there is no divine office this Sabbath. On this day the Agni Dei, or Lambs of Wax are consecrated, to defend those that carry them, from Thunder and Lightning. The Paschal Taper is also consecrated, and the fire which was put out, is renewed by new sparkes out of a flint, to represent Christ the true Light of the world, and that stone cut out of the mountain: on the Taper (being lighted) are fast∣ned five pieces of frankincense, to represent the spi∣ces brought by the Women, and Christs five wounds. The Taper hath three things in it, representing Christ. The cotton or week signifieth his Soul: the wax his Body: and the light, his Divinity. It also putteth the people in minde of the firie Pillar which went before the Israelites to Canaan. The light of the Taper also signifieth both the light of the Gospel here, and the light of glory hereafter. The Lessons are read without title or tone; the Fonts or Baptisteria are al∣so blessed this day, to shew that by Baptisme we are buried with Christ: the Priest in consecrating the water toucheth it with his hand, dips the Taper in it, bloweth on it, and mixeth the chrisme with it: Baptisme is to be administred but twice a year; to

wit, at this time, and on the day of Pentecost, except in case of necessity: besides divers ceremonies used in Baptism, the Priest bloweth three times on the Infant, gives him chrisme, and a white garment. Four sorts are excluded from being witnesses in Baptism; namely, religious Persons, Infidels, such as are not confirmed, a man and his wife together; for becom∣ing spiritual parents, they are not to know one an∣other carnally any more. They say divers Letanies in Baptism; Confirmation is done by the Bishop, who anoints the child with chrisme on the forehead, as the Priest had done on the crown of his head in Baptism. The reason why the child is twice anointed with chrisme, is, because the holy Ghost was given twice to the Apostles; once here on earth before Christs ascension, and once from heaven in a fuller measure after Christs ascension. By the first they re∣ceived a new birth or regeneration; by the second growth strength and perfection. Therefore this Sacrament of confirmation is called by the Greek Fathers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perfection or consummation. The chrisme wherewith they are anointed, is made and consecrated on the day of the Lords Supper, because two days afore Easter Mary Magdalen anointed Christs head and feet. The Priest must not confirme ex∣cept by delegation from the Pope; this belongs one∣ly to the Bishop, because it is an Apostolical Function, and Bishops are the Apostles successors. Confirmation is not to be given to those that are not baptized; because the character of this Sacrament, presupposeth the character of Baptisme. Neither must children be confirmed till they be able to give an ac∣count of their faith. Then the Bishop strikes the childe on the cheek with his hand, to shew he must be content to suffer for Christ. On the holy Sabbath, the Altars begin to be covered again, Gloria in excelsis is sung, the Bells are rung, as preparatives for the Re∣surrection; but before the Gospel incense is carried instead of light, to shew that the light of the world was supposed to be yet in the grave by the women that went to embalme him. And the Post-Commu∣nion is not sung, to shew how the Apostles were

silent,* 1.41 when Christ was apprehended.

Q. 22. What be their other holy days which they observe?

A. The chief is the Feast of Easter, in which their Churches, Altars, Crosses, and Priests, are cloathed in their best Ornaments; nothing this day must be eat or drunk without the Priests benediction, and signed with the Crosse. In Easter week the custome was in Salutations, to say The Lord is risen, and to answer thus: Thanks be to God, and then to kisse each other; which custome is yet observed by the Pope to the Cardinals when he sayeth Masse this day. The next Sunday to Easter is called Dominica in albis, be∣cause they that are baptized on the holy Sabbath, lay aside on this day their white Garments. The second Sunday is called Expectationis, the day of expectation or looking for the comming of the Holy Ghost. On Easter day before Masse, there is a solemn procession of the Priests cloathed in white, singing the Resu••∣rection; before whom are carried Tapers burning, Crosses, and Banners. There are also Processions all the week after to the Fonts singing, in imitation of the Israelites rejoycing for the drowning of their ene∣mies in the read sea: Baptism is the sea, and our sins are our enemies; every day also this week the Neophytes are led to the Church by their god-fathers and god-mothers, with wax Tapers before them, which on the next Sunday, called in albis, they offer to the Priests. From the Octaves of Easter till Whitsunday, are sung two Halellujahs every Sunday, and one every working day, to shew that the joyes of heaven are represented, which the soul onely participates till the Resurrection, and after that, soul and body to∣gether, which is a double Hallelujah: every day i•• Easter week hath its peculiar Epistle and Gospel, mentioning the Resurrection of Christ, and our hap∣pinesse in heaven: to this same purpose hath every Sunday after Easter its peculiar Masse and service. Rogation Sunday, which is the fifth after Easter, is so called from praying or asking; for being Ascension day is neer, and we cannot follow Christ corporally into heaven, therefore we are taught to follow him

by our prayers: three days then before Ascension day, are Rogations, Letanies, or prayers both for spiri∣tual and temporal blessings; the Letany used at this time, is called the Lesser, invented by Mamertus Bi∣shop of Vienna, in a time when Wolves and other wild Beasts had broke out of the woods, and killed divers people; the greater Letany was the invention of Gregory the first, when Rome was afflicted with a great Plague, caused by the poysonable breath of serpents; on these Rogation daies there use to be processions, with Crosses, Reliques, and Banners carried before, singing also and praying for divers blessings; among the rest, for the fruits of the earth: the Vigil or Eve of Ascension hath its proper Mass; on Ascension day is a soleum procession; on the Sunday after, pro∣mises are read concerning the coming of the holy Ghost: on Whitsun Eve Baptisme is celebrated as it was on Easter Eve; for as we are dead with Christ i•• baptisme, so we are baptized with the Holy Ghost, which was accomplished when he came down on the Apostles: the Feast of Pentecost is kept seven days, at which time, because of baptisme, white is worn; this colour signifieth that all who are baptized, are made Priests to God the Father; for the Priests gar∣ment is white; it sheweth also the innocency and purity that ought to be among Christians; and it puts them in mind of the resurrection, and glory of the life to come. They pray standing, in sign of li∣berty obtained by the Spirit; Hallelujah and Gloria in excelsis are sung often this week; from Easter till this time, no man is bound to fast: this feast is observed seven days▪ to shew the seven gifts of the holy Ghost; and every day three Lessons are read, because all the seven gifts are included in these three, Faith, Hope and Charity. The next Sunday is kept to the honour of the Trinity; for as Christmasse was ordained to be kept in honour of God the Father, who sent his son into the world, and Easter to Christ the second Per∣son, and Whitsunday to the third Person; so this Sunday was instituted to the three persons together; and from this day are named the other Sundaies till Adv••••t, whereof are twenty six; to each of which

is appropriated a peculiar Masse,* 1.42 with Lessons and Psalms fit for each day.

Q. 23. What be their canonical hours of prayer?

A. Their set hours of prayer are called canonical,* 1.43 because they are prescribed by the Canons of the Church, and regularly observed by devout people. These hours they ground upon the practise of David and Daniel, who prayed three times a day. These hours are seven, because David speaketh of calling up∣on God seven times a day, because the gifts of the ho∣ly Ghost are seven; and the foul spirit bringeth se∣ven spirits worse then himself; there be seven deadly sins; the walls of Ierico fell down at the blowing of the seven Ram horn Trumpers; there were seven A∣spersions in the Levitical Law, Levit. 14. & 16. We read also of seven Lamps, and seven golden Candle∣sticks. These canonical hours are not onely for the day, but also for the night, after the example of Da∣vid and Christ, who spent some part of the night in prayer; and of the Church in the Canticles, which sought Christ in the night. The Prince of darknesse is most busie in the night to assault us, therefore we ought to watch and pray, that we may not be slaine with the Egyptian first born in the night. The Noctur∣nals or night praises, are said at midnight, because at that time Paul and Silas praised God: and so did Da∣vid. About that time Christ rose from the grave, as the Greek Church believeth, but the Latine Church holdeth that he arose in the morning. The first hour of the day is dedicate to prayer; that whilest the Sun riseth, we may call upon the Sun of righteousness who bringeth health under his wings. About that hour he was mocked, spit upon, & buffeted: and at that hour after his resurrection, he was seen by his Disci∣ples standing on the Sea shore. To whom the first fruits of the earth were offered in old time; to him also should the first fruits of the day be offered. The third hour is consecrated to prayer, because then Christ was crowned with thorns, and condemned by Pilate. It was the third hour also that the holy Ghost descended on the Apostles. The sixt hour is canoni∣call because then Christ was crucified; at that houre

Peter went up to the top of the house to pray, acts 10. and then it was that Christ asked water from the woman of Sa••atia. The ninth hour is for prayer, because then Christ gave up the ghost; so Peter and Iohn went up into the Temple at the ninth hour of prayer acts 3. The evening also is a time for prayer; then they have their Vespers, because the Iewes had their evening Sacrifice:* 1.44 then it was that Christ insti∣tuted the Sacrament of the Eucharist at his last Sup∣per. And then was his body taken down from the Crosse. The hour of the Completory about the begin∣ning of the night is Canonical also; in memory of Christs buriall. And because David would not go up into his bed, nor suffer his eye-lids to slumber, till he had found out a place for the Temple. Then is sung the song of old Simeon, Nunc dimittis.

Q. 24. What else may we observe about these Canonical hours?

A. That all Priests, Deacons, and Sub-Deacons, are bound to observe these hours; so are also Monks and Nuns, if they be not Novices. But the inferiour orders of Clergy that are not beneficed, as they are not debarred from Marriage, so they are not tied to these Canonical hours. They also that are excom∣municate and degraded, are to observe these hours, for the character is indelible; but sick persons and such as have any natural impediment are excused. Again, these Canonical prayers are not to be said everywhere, but in the Church, because the multi∣tude of petitioners makes prayers the more effica∣cious; otherways, they acknowledge that private prayers may be said anywhere. The times also, or∣der, and reverence, must be observed in saying of these prayers, and diligent attention must be used without wandering thoughts; the attention must be ••ixed not onely on the words and sense thereof, but chiefly on God the object of our prayers; and devo∣tion must be used both outward in prostrating of the body, and inward in humility and submission of the minde. But on Sundays and all the time between 〈◊〉〈◊〉 and Pentecost they pray standing, to shew 〈◊〉〈◊〉 readinesse (being risen with Christ) in seeking

the things that are above. Beneficed men who neg∣lect in six moneths time to say the Canonical prayers, are to lose their benefices. In the first Canonical hour the Kyrie Eleeson is said; so is the Lords Prayer, and the Creed, but with a low voice, to shew that prayer and faith consist rather is the heart then in the tongue. In the third hour prayers are said for the dead, as well as for the living. The sixe hour they say Adam fell, and was 〈◊〉〈◊〉 out of Paradise, therefore they hold it then a fi•• time, by prayer to enter into Gods favour again. The ninth hour Christs side was peirced, out of which flowed water and blood, the two Sacraments of the Church, then the Vaile of the Temple rent asunder, the graves ope∣ned, and Christ descended into hell; all which do furnish sufficient matter for prayers and praises that hour. In the end of the day are said the Vespers or evening service, to signifie that Christ came in the end of the world. In the evening Christ washed his Disciples feet and was known to the two Disci∣ples in breaking of bread, as they were going to Emaus. Five Psalmes are then said, in reference to Christs five wounds, and to expi••••e the sins of our five sences. In the evening is sung the Magnificat, to shew that in the evening of the world the Virgin brought forth Christ, in whom is our cheifest rejoy∣cing. And then are Lamps lighted to put us in minde that with the wise Virgins we should have our Lamps ready to meet the Bridgroome. The Completory is a fit time for prayer, because then Christ prayed, and swear Blood in the Garden. The song of 〈…〉〈…〉 then sung; for as he immediatly before his death uttered these words, so should we before our sleep•• which is a resemblance of death. Four Psalmes 〈◊〉〈◊〉 are then said, to expiate the sins of our child-hood, youth, manhood, and old age. The Creed is said the first hour and 〈◊〉〈◊〉, to shew that all 〈◊〉〈◊〉 workes must begin and end i•• saith. About mid-night are said the Nocturnals, because about that 〈◊〉〈◊〉 the Egyptian first borne were 〈◊〉〈◊〉, then Christ was borne, then was he apprehended by the Iewes; 〈◊〉〈◊〉 are we in greatest danger, then is the prince of dark∣nesse

most busie in his workes of darknesse.* 1.45

Q. 25. What m••y we observe concerning their Processions?

A. They ground their Processions on the practise of David and Salomon, when the o••e accompained the Ark in Triumph to the Tabernacle, the other to the Temple. They have four solemn Processions. Namely on the Purification of the Virgin, on Palm-Sunday, on Easter day, and on Holy thursday, being the fortieth day after Easter, and the day of Christs Asension, kept in memory of that Procession which Christ made with his Disciples,* 1.46 when they walked to the No••ne of Olives, from whence he ascended to Heaven; as there is a Procession every Sunday in me∣mory of Christs Resurrection, so there was wount to be another every Thursday in remembrance of his Ascen∣sion; but because of the multitude of Festivals this is kept but once yearly solemnly, yet every Sunday it is remembred in that days Procession. They hold also that these Processions were typified by the Israel∣its comming out of Egypt. For as Moses delivered them from the Tyranny of Phar••••h, so hath Christ freed us from the oppression of Satan. The Tables of the Law were received on Sinai, and carried before the people, so the Gospel is taken down from the Altar, and carried in their Procession. A fiery pillar went before the Israelites, and burning Tapers are carried before the people in these solemnities: as every Tribe had their armes and colours carried before them, so here are carried Crosses and Banners. Their Levites hore the Tabernacle, and our Deacons carry the Coffer or Pix. Their Priests carried the Ark, and our Priests carry the holy Reliques. In their Proce∣ssion Aaron followed in his Ornaments, and in ours, the Bishop in his Pontificals. There was the sounding of Trumpets, here the noyse of Bells; there was sprink∣ling of Blood, here of holy water, &c. They carry Banners and Crosses in memory of that Crosse seen in the aire by Constantin, and which after he always wore in his Banners. Besides these triumphant Pro∣cessions, they have also in times of publick calamity, m••urnfull Processions which they call Rogatio••s, and the Greeks Litaniae, that is prayers of supplications,

of which there is the great Letanie kept on Saint Marks Feast, and invented by Gregory the first in a great Plague at Rome. The lesser Letanie is kept three days before the ascension, and was invented at Vienna by Mamertus Bishop there, in a time when there were great Earth-quakes and Irruptions of Wolves which in France did great hurt: this is cal∣led the lesser Rogation, because it was found out in a lesser City then Rome, and by a lesser Bishop then Gregory. Yet the lesser is more ancient by 80. years, for it was devised in the time of Zeno the Emperor of Constantinople; whereas the other was found out in the time of Mauritius, who was contemporary with Gregory the great.* 1.47 Pope Liberius appointed there should be Letanies, when Wars, Plague, or Famine do threaten; which commonly fall out a∣bout that time of the year, wherein the memory of Christs Ascension is observed.

Q. 26. Wherein consisteth the Eighth part of their Worship?

A. In the Worship of the Saints, whom they honour with Temples, Chappels, Altars, Images, Holy-days, mentioning of their names in the Masse, reserving and worshiping of their Reliques, praying to them, &c. They divide them into four ranks; namely, Apostles, Martyrs, Confessors, and Virgins. The Festival days of the Saints, kept in memory of their martyrdom, are called Natales, that is, birth∣days;* 1.48

for then they began truly to live, when they died for Christ.

In the Kalendar these following Saints have their Holy-days; Fabian and Sebastian, Agnes, the Conversion of S. Paul, Iulian, Agatha, the Purification of Mary; this day is a Procession in me∣mory of that Procession which Ioseph and Mary made to the Temple: this Feast was instituted in the time of Iustin••an, upon a great mortality which then hap∣ned, and candles this day are carried with great so∣lemnity, to shew that our light should shine before men; that Christ who was this day presented in the Temple, is the true light of the world; and that like wise Virgins, whereof Mary was the chief, we should have our Lamps ready: the Feast of S. Peters

chair is kept in memory of his advancement first to the Bishoprick of Antioch, then of Rome: the Feast of the Annunciation is kept in memory of the tidings which the Angel brought to Mary of her conception: on the first of May is the Feast of Philip and Iames the lesser, the son of Alpheus, and Brother of our Lord, who was the first Bishop of Ierusalem, had seen Christs Transfiguration, and for preaching Christ, was thrown down from the pinacle of the Temple by the Jewes: the other Iames called the greater, and of Compostella, was the son of Zebedaeus, and brother to S. Iohn the Evangelist: on the third of May is the invention of finding of the Crosse by Helena, Constan∣tines mother: the Feast of S. Iohn Baptist is kept the 24. of Iune, in which are fires made, and Torches carried, to shew that he was a shining and a burning Lamp: the Feast of Peter and Paul is kept the 29 of Iune, in memory that they both suffered in one day under Nero: on the 25 of Iuly is the Feast of S. Iames, S. Iohns brother, who preached the Gospel in Spain, and returning to Ierusalem, was beheaded by Herod: the Feast of the seven Sleepers is on the 27 of Iuly; these flying from the persecution of Decius, hid them∣selves in a Cave, where they slept about 300 years, and being awaked, thought they had slept but one night: the Feast of S. Peters Chaines is kept Au∣gust the first, in memory of Peters miraculous deli∣very from Herods prison, when the Chaines fell from him of their own accord: the Feast of S. Laurence is kept August the tenth, in memory of his martyrdom under Valerian; he was Arch-Decon of Rome, after whom, none there have had that title: the Assump∣tion of Mary is on the fifteenth of August, this is her greatest Feast; for it is ushered in with a fast, and hath its Octave: on this day herbes and flowers are gathered and blessed, because she is compared to the Rose and Lilly: S. Bartholomews▪ Feast is on the 24 of August; he preached in India, and then in Al∣bania of Armenia, where he was first ••leaed, and then beheaded, therefore some keep the Feast of his Ex∣coriation, others of his Decollation: S. Iohn Ba∣ptists Decollation is kept the 29 of August; his head

hath been removed from divers places: the Nati∣vity of S. Mary is celebrated the 8 of September; it was kept in heaven by the Angels, (so goeth the story) long before it was observed by men here on earth; the Romane Church celebrates no Nativities, except that of Christs, of his Mother, and of his Fore∣runner: The Exaltation of the Crosse is kept the 14 of September, in memory of the Crosse recovered from Cosroes, King of Persia, by the Emperor Heracli∣us, and by him carried in triumph into Ierusalem: the Feast of S. Matthew the Apostle and Evangelist, is on the 21 of September, in remembrance of his suffering for Christ in Ethiopia, where having planted the Gospel, he was beheaded there: S. Lukes day is on the 18 of October; he was a Painter, Physitian, and Evangelist, and the Disciple of Saint Paul: the Feast of Simon and Iude is kept on the 28 of October; these were brothers, and sons to Mary Cleophas, who mar∣ried to Alpheus; they had two brothers more, to wit, Iames the lesser, and Ioseph called Barsa••as, and sirnamed Iustus: Simon was called Zelotes, and Ca∣nanaeus, from Cana of Galilee: Iude was named 〈◊〉〈◊〉 and Lebeus; Simon preacht in Egypt, afterward he succeded Iames in the See of Ierusalem, where he was crucified: Iude preached to the Medes and Persians, and suffered at Persis: the first of Novem∣ber is dedicated to all the Saints, because there be more then can have particular dayes assigned them. The old Romans worshipped all their gods together in one Temple called Fantheon; Christians held it fit∣ter to worship all the Saints and Martyrs in the same Temple, under the name of Saint Mary; this Feast is ushered in with fasting, the day before, and backed with prayers for all souls in Purgatory the day after Saint Martin Bishop and Confessor, is honoured the eleventh of November, for his charity to the poor, in parting with his own Garments to cloath them, and for his humility, in that he would dye on no other bed but on a heap of ashes; this Feast hath its Vigil and Octave. They thought that he should be thus honoured by men, who had been honoured by Angels: The thirtieth of November is Saint Andrew••

day; he preached in Scythia, Achaia, and other places thereabout, and suffered death on a crosse; his bones, with those of Saint Luke, were translated to Constantinople, in the time of Constantine the second. The sixth of December is for Saint Nicholas, the Bishop, famous for his charity, boldnesse, and constancy in the maintenance of Christianity. They write that being an Infant he would never suck his Mothers brests but once on Wedensdays and Fridays. The 21 of December is for Saint Thomas, who preached to the Indians, & by their Idolatrous Priests was first shot with arrows, and then thrust through with a lance, as he was at his prayers. Saint Stephen is celebrated the six and twentieth of December; as he was the first Martyr, so he deserved to be the first in the Kalendar: the first Martyr is placed next to Christs Nativity, to shew Christ was born, that we might suffer; and Christs Nativity here on earth, was the cause of Ste∣phens Nativity in Heaven. Saint Iohn the beloved Disciple, is honoured on the seven and twentieth of December: He escaped miraculously, first poyson, and then burning oyle. The eight and twentieth of De∣cember, is for the Innocents, who suffered in their In∣fancy by Herod, for the Infant King of the Iewes Christ Jesus; there are multitudes of Saints more, who are placed in the Kalendar, as Ambrose, Bishop, on Decem∣ber 7. Anselme, Bishop, April 21. Augustine, Bishop, August 21. Babylas, Bishop, Ianuary 24. Barbara the Virgin, December 4. Barnabas the Apostle, Iune 11. Basil, Bishop, April 26. Basil the Great, Ianuary 1. Bernard, Abbot, August 20. Bonav••ntura the Cardinal, Iuly 14. Three Bonifaces, and three Katharines on several days. Christopher, Martyr, Iuly 25. Clemens, Pope and Martyr, November 23. Saint Paul's conver∣sion, April 25. Saint Austins conversion, May 5. Cyprian, Martyr, September 26. Dionyflus the Areopa∣gi••e, October 9. Epiphanius, Bishop, May 12. George, Martyr, April 24. Gregory the Great Pope, March 12. Gregory Nazianzen, Bishop, May 9. Gregorius Thauma∣turgu••, November 17. William, Confessor, February 10. Hierom, September 30. Ignatius, Bishop and Martyr, Feburary 1. Ignafius Loyo••a, Iuly 31. Iohannes Chryso∣stom,

Bishop, Ianuary 27. Iohn Damascen, May 〈◊〉〈◊〉 Ioseph Maries husband, March 19. Irenaeus, Martyr, Au∣gust 26. Iulianus, Martyr, Ianuary 9. Iustinus, Martyr, April 13. Landfrancus, Bishop, Iuly 3. Laurence, Martyr, August. 10. Lewis, King, August 25. Mary Magdalen, Iuly 22. Matthias, Apostle, February 24, Michael, Arch-an∣gel, September 29. Narcissus, Bishop, October 29. Olaus, King,* 1.49 Iuly 29. Patrick, Bishop, March 17. Polycarpus, Bishop. Ianuary 26. Severinus Boethius, October 23. Tho∣mas, Bishop, December 29. Tomas Aquin••s, March 7. Vi∣gilius, Bishop, Iune 26. There are multitudes more in the Roman Ka••endar, but these are the chiefe which I have culled out: They have also holy days for some eminent Iewes, as Daniel the Prophet, &c. For Angels also, and for dedication of Churches, which the Greeks call E••coenia, a custom borrowed from the Jews.

Q. 27. What Ornaments and Vtensils doe they use in their Churches dedicate to Christ and the Saints?

A. They have in them their reliques, pictures,* 1.50 ima∣ges; crosses also, and crucifixes, the images also of Angels, which they paint with wings to signifie their swiftnesse, and sublimity of their nature; with white garments also to shew their purity. The images of Christ and of the Saints, are painted with the sunne, beams about their heads, to represent the glory they are in. God the Father is represented like an old man, because he is described by Daniel like the an∣cient of daies. The Holy Ghost is painted like a Dove; because in that form he appeared on Christ. They have Chalices not of Glasse, because subject to breaking; not of wood, because that is porous and drinks in the liquor; not of brasse nor copper, be∣cause of the bad smell thereof, and rust, or canker, but of silver or gold. They have also candlesticks, tapers and lamps, which they burn to the Saints by day, to shew they are not in darknesse, but in light. Their censers and incense represent Christ, and the prayers of the Saints which like incense ascend before God; these odors are burnt in their Churches, both to expel bad vapors, and to refresh the sences. They have also their flaps or fans to drive away flies from the Chalice, after the example of Abraham, who drove

away the birds from his sacrifice; and to teach us that we should drive away all wandring thoughts when we pray. Their Patin•• and other vessels shi∣ning bright, put us in mind how we should shine in out conversation. The Corporal is the linnen cloath in which the Eucharist is covered, signifying how Christs body was wrapped up in fine linnen; for as linnen is first washed, then wrung, and lastly dried; so must our souls be first washed in tears, then wrung by repentance, and lastly dried by the heat of the love of God. Organs are also used in Churches to ex∣cite the minde, and to stir up devotion. Yet in the Popes Chappel there are none,

perhaps to shew that he needs no such helps.

Their Altars are inclosed with railes, to keep off the people, for the Priests on∣ly have accesse to them; they were anciently places of refuge, and are covered all the year, except in the passion week; then they are stript, to represent Christs nakednesse on the crosse. Ordinarily the Altar is placed towards the East, yet in the Church of Anti∣och it was placed towards the West. On the Altar s••ands the Pixis or Ciborium, which keepeth the Host for strangers, sick persons and travellers; but it must not be kept above seven dayes, least it mould; there∣fore the Priest must eat it himselfe, and put in a fresh one. They have Fonts, called Baptisteria, of stone, in which the water of Baptisme is consecrated by the Priest, who poureth oyle into it; he also by breath∣ing▪ and by certain words exorciseth the evil spirit. Salt is consecrated, and put into the childs month, to shew that he must have spiritual Salt within him: Then the Priest layeth his hand on the childs head, in sign he is reconciled and made a member of the Church. Then he signeth his forehead with the sign of the crosse, that hereafter he may not be ashamed of Christ crucified. He puts his finger into his eare and into his nostrils also with spittle; saying to his right eare Epph••ra, that is, be thou opened; to shew that by nature we are deaf in spiritual things, as was that man whom Christ after this manner cured in the Gospel▪ The touching of the Nostrils sheweth that the child must remember his vow in baptisme, so long as he

hath breath in him. Then he anoints the Child two times, that he may renounce the devil and all his works, &c. The breast is first anointed, then the shoul∣ders, to shew the strength of our love, and faith in the Trinity, and that withall we must be wrestlers a∣gainst all spiritual wickednesse. The childe is three times dipe in the water, and in some places onely sprinkled; to shew Christs three days burial, and our faith in the Trinity. After baptisme the child is a∣nointed by the Priest on the forehead with chrisme,* 1.51 and cloathed in white, to signifie he must cast off the old man, and be cloathed with innocency: Antient∣ly those that were baptized at Easter, wore white all that week, which they laid aside the Sunday follow∣ing, called therefore 〈◊〉〈◊〉 in 〈◊〉〈◊〉; this also signi∣fied the glory of the resurrection. Then a wax can∣dle burning is given him, to shew the light of faith and knowledge that should be in him, and with which he should be ready to meet the bridegroom. Then the Godfathers are instructed concerning their duty to the Child.

Q. 28. What other Vtensils have they in their Churches?

A. They have three viols or flaggons for oyl, which the Priest carrieth on the day of the Lords Supper; one holds the oyl of the Catechumeni, the second is for the Chris••me, and the third for the oyl of the sick. With the Chrisme the baptized are anointed on their crown; and they that are confirmed, on the forehead, and so are they who be ordained. The Catechumeni and 〈◊〉〈◊〉 are anointed with single oyl. They have al∣so in thei•• Churches holy water pots, which by some are called 〈◊〉〈◊〉, by others Situlae, and Aqu••nina••ia and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This pot must be of Stone or Marble, at which is tied with a chaine the holy water spunge; with this salt water they are 〈◊〉〈◊〉 that enter into the Church, because anti∣ently they wasted before they entered into the Tem∣ple, to shew that with pure and sancti••ied minds we must come before God. They have also Bells which they 〈◊〉〈◊〉 with water, and consecrate with cer∣tain prayers; these have suceeded the Trumpets u∣sed by the Jewes, to 〈◊〉〈◊〉 together the Assembly. They

have also Altars which they anoint and consecrate; & holy Reliques,

whereof many doubtlesse are sup∣posititious and false;

therefore no new Reliques are to be received without the Bishops approbation, nor to be honoured without the Popes authority. And because the Altar represents Christ, therefore the Priest after Masse, in sign of reverence and subjection kisseth the Altar; by which also he sheweth the great desire the Church hath to enjoy Christ when she saith, Let him kisse me with the kisses of his mouth. The Vestry is the place where the sacred Vestiments (of which we have already spoken) are kept. Here the Priest before Masse puts on his holy garments; this place they say represents the Virgins Womb, in which our great high Priest put on the garment of our hu∣mane nature, that in it he might offer the true propi∣atory sacrifi••e to God his Father, for the sins of the world. They make also every part of their material Temple, to have a mystical signification; The Quire represents the Church triumphant, the main body the Church militant; the Porch or great Door is Christ, by whom onely we have accesse to the Fa∣ther; the Windows are the Scriptures, which give light to the spiritual Church; the Pillars are the A∣postles by their Doctrine supporting the Church; the Pavement is Humility and faith:* 1.52 the Cover is Gods protection; the Tower with the Bells are the Pre∣lates, which ought to be eminent in their conversa∣tion, and sounding in their preaching; the Cock on the top thereof, is to put them in minde of their vi∣gilancy; the Lights that shine continually in their Churches, are to signifie our good works which should shine before men.

Q. 29. What office do they perform to the dead?

A. They have a peculiar office or service for the dead in Purgatory,* 1.53 which some perform every third day, that they might be partakers of Christs resurrecti∣on, who overcame death that day; some again eve∣ry seventh day, that they may attain to the eternal Sabbath or rest in Heaven, whereof Gods resting from the works of Creation on the se••enth day, was a type. Others perform this office the thirtieth day, because

the Israelites mourned for Moses and Aaron thirty days. Others again the fortieth day, because Ioseph and his brethren bewailed Iacob forty days. Others the fif∣tieth day, because the fiftieth year is the Jubilee, or year of liberty, which they wish these imprisoned soules may partake eternally. Others perform this office yearly, and make it anniversary; but if this day fall upon Sunday or any other solemn festivity, then it must not be kept, nor put off till the next day, as the feasts of the Saints are, but must be kept the day before, that the souls may the sooner partake the fruits of our devotion. No Masse must be said on fe∣stival days for the dead, except the body be present. And although in the Masse for the living incense is burned, to shew that their prayers like incense ascend before God; yet in the Masse for the dead incense is not burned, because their prayers are of no efficacy; for do the dead praise thee? saith David. The corps may not be brought into the Church, whilest Masse is say∣ing for the living, but must be set in the Porch till Masse be done, and the Mass for the dead be begun, in which Masse the kisse of peace must not be given, because there is no communion between us and the dead, neither can they answer us; the dead corps is washed and anointed; then it is carried to the Church; but by the way the bearers rest three times, to signifie Christs three days rest in the grave. Holy water and Frankincense is put in the grave with the corps, to keep off evil spirits thence, and to shew that the de∣ceased party hath offered to God the incense of his prayers and good life whilest he lived. He is buried with green bayes, to shew that his soul is alive, and that it doth not ••ither with the body; and with his face upward, and his feet towards the East, to shew his expectation of Heaven, and his readinesse to meet Christ in the Resurrection, whose appearance (is be∣lieved) shall be in the East. Every Christian that is buried out of the Church, or Church-yard, hath a Crosse set at his head, to shew he was a Christian. C••ergy men that have taken orders, are buried in the habit of their orders; all are wrapt in linnen, because Christ was so; yet some are buried in sackcloth to

shew their repentance. Antiently the names of holy men departed were registred in scrolls or ••olding ta∣bles called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word Diptycha the Latin Church retained; these were kept by the Bishop, and the ••ames publickly read, in time of divine service, to shew that the just shall be had in everlasting remembrance. The prayers that are made for the dead, are not for the Saints in Heaven, for they need not our prayers, but our praises to God for them; nor for the damned in Hell, seeing our prayers can availe them nothing, but onely for those who dying in venial sins unrepent∣ed, make satisfaction in Purgatory; Lastly there is nei∣ther Gloria in exce••sis, nor Hallelujah, sung in the of∣fice for the dead. Of these passages see Alcui••us de di∣vin. offic. Amalar. Fortunat. de Eccles. officiis, Stephanus Durantus de ritibus Eccles. Cathol. Guliel. Durandus in ra∣tionali, &c.

Notes

• * 1.1

  Church of Rome different from other Churches about the Scriptures.
• * 1.2

  See Bellarmin, Eckius, Pighi∣us, and the o∣ther writers of controversies in the Romane Church.
• * 1.3

  Romane Church different from others a∣bout Predesti∣nation.
• * 1.4

  Gods Image, and Sinne.
• * 1.5

  See the above named Au∣thors, and the Catechism of the Councel of Trent.
• * 1.6

  Romanists dif∣fer about the Law of God, Christ, Faith, Iustification, and good works.
• * 1.7

  See the Cate∣chism of Trent, with Bellar∣min, and the other writers of controver∣sies.
• * 1.8

  Differ about Pennance, Fast∣ing, Prayers, and Almes.
• * 1.9

  See the au∣thors above named.
• * 1.10

  Differ from o∣thers about the Sacrament.
• * 1.11

  See the former authors.
• * 1.12

  Ceremonies used in the five con∣troverted Sa∣craments.
• * 1.13

  See besides the above na∣med authors Eckius in his homilie upon this subject.
• * 1.14

  Roman Church differeth from others about the Saints in Hea∣ven.
• * 1.15

  Of these passa∣ges see Thomas in his summes, Gregory, de Va∣lentia, Bellar∣anine, and the others above named.
• * 1.16

  Church of Rome, their doctrine concer∣ning the Church.
• * 1.17

  See the above named au∣thors.
• * 1.18

  Romanists dif∣fer about Coun∣cils, Monks, Magistrates and Purgatory.
• * 1.19

  Who would see more at lenght the Doctrines of the Church of Rome, let him read the above named au∣thors; and withall Baro∣nius, Bonaven∣tura, P. Lom∣bard, Canus, Canisius, Cas∣sander, Alphen∣sus de Castro, Coccius, Gene∣brard, Gerson, Gretzerus, Sua∣rez, Turrianus, Vasquez, Hugo de S. Victore, and others.
• * 1.20

  The outward worship of the Roman Church, and first part of their Masse.
• * 1.21

  Acholyths, their offices.
• * 1.22

  Of these par∣ticulars see Stephanus Du∣rantus de ritibus Ecclesiae, Gul. Durandus his rationale, Al∣cuinus de divi∣nis officiis, In∣nocent. 3. de myster. Missae, Hugo de Sanct. Victore de offic. Eccles. & in specul▪ Ecclesiae, Berno de offic. missae, and di∣vers others.
• * 1.23

  Romanists their manner of dedi∣cating of Churches.
• * 1.24

  What observable thereupon:
• * 1.25

  But of this subject con∣cerning dedi∣cation, read Durandus & Durantus, Tur∣recremata, Ho∣stiensis, Hugo de S. Victore de Sacram. Hospi∣nian, Raibanus, Ivo, &c.
• * 1.26

  Their consecra∣tion of Altars, &c.
• * 1.27

  See the former Authors.
• * 1.28

  The degrees of Ecclesiastical persons in the Church of Rome.
• * 1.29

  Their sacred orders.
• * 1.30

  Of these pas∣sages see Inno∣cent. 3. l. I. Myst. Missae, c. 58. Stephan. Eduensis de sa∣cr. altari••. c. 10. Amalar. Fortu∣nat. l. 6. de Eccles. offic. c. 19. l. 2. & l. 3. Rab. Mau∣rus l. I. de instit.. cler. c. 18. Alcuin de divin. offic. A∣lexand. de Ales Part 4. Quest. 26. Hugo de S. Victore l. 2. de sacram. Part 4. Be∣sides the Councils of Rhemes, of Lateran, of Braccara, and divers others.
• * 1.31

  See also Guli∣el. Durand. l. 2. c. 10.
• * 1.32

  Office of the Bishop.
• * 1.33

  What colours held sacred.
• * 1.34

  See Durands Rationale, L. 3. c. 18.
• * 1.35

  The other parts of the Masse.
• * 1.36

  Of these and other Cere∣monies see the above named Authors, and Gabriel Biel de¦canone Missae.
• * 1.37

  Other parts of their worship.
• * 1.38

  See Durandus and Durantus.
• * 1.39

  Days Festivall in the Church of Rome.
• * 1.40

  Festival days of Christ.
• * 1.41

  Of these and other Cere∣monies, see the afore na∣med Authors.
• * 1.42

  See the au∣thors above named.
• * 1.43

  Their canonical hours of prayer, and observati∣••ns thereupon.
• * 1.44

  Of these hours Cassianus spea∣keth, Rabanus Maurns, Isidor, Amalarius, Fortunatus Rupertus Tuiti∣ens. &c.
• * 1.45

  See Gabriel, Biel in can. missae. Navarr. de orat. et hor. can. Durandus in rationali. Durantus de ritibus Ecclesiae &c.
• * 1.46

  Their Processi∣ons and observa∣tions thereon.
• * 1.47

  Of these things see the forenamed writers.
• * 1.48

  Festival days of the Saints.
• * 1.49

  But of these passages see the Roman Martyrology, Baronius, Suri∣us, Durandus, Fasti Mariae, Lippelous, &c.
• * 1.50

  Their ornaments and utensils used in Churches dedicate to Christ and the Saints.
• * 1.51

  See Innocent 3. L. 2 de myst. missae. Rab. Maurus de in∣stit. eleric. Amalar. Fortu∣nat. de eccles. officiis. Isidor de eccles. officiis. Alcuin. de celeb. missae D••••antus &c.
• * 1.52

  Of these and many more See Durandus in his Ration∣ale, and the other writers above named.
• * 1.53

  Their office per∣formed to the dead.