of thine have accordingly effected the same not doubting but that this light Manual may prove amongst us like the Manna amongst the Jews grateful to every palate but what is tainted and fore-stalled with the Babylonish Cup Yet for the better prevention of mistakes and mis-apprehensions which might happily arise from anything herein related or asserted let it suffice and remember that I am not Author but Translator only save in a few explicatory verbal Additions either noted with an Asterism in the Margent or else included within a Parenthesis in the body of the Treatise Tho. Douglas The PREFACE AS touching the benefit dear Reader which may accrue from what is presented to thee in this Treatise and the Additions made thereunto by a person desirous of thy welfare If so be that God hath vouchsafed thee deliverance from Superstition and Error by perusal hereof thou shalt be confirmed in the profession of the Truth but in case thou art still envassalled under the Yoke of Popery thou shalt hereby be given to understand how far thou art enslaved in that bondage thou shalt see that the opiniative adherence of the Jews to Legal Ordinances the invincible Obstinacy of Pagans in pursuit of their superstitious Ceremonies the vain-curious arrogancy of their Philosophers who have affected at the same time to embrace Christianity and to profound by Humane Reason the more sublime Mysteries of the Kingdom of Heaven and to discourse the same according to their own carnal sense and apprehension have been the persons that laid the Foundation of external Pomp and of those many Heresies which have molested and do still molest the Church of God Add hereunto that proportionably to the encrease of Ignorance and Barbarism through the inundation of Goths and Vandals and I know not what other Barbarous Nations who quite destroyed all good Literature and the constitution of that savage People wholly consisting either of Pagans or Arrians there ensued hereupon a horrid Medley in Religion But which is yet matter of greater wonder during the time that those Barbarians made havock of the Roman Empire and sack'd it in the West the Bishop of Rome to the end that he might proselyte and bring over to himself the former to wit the Pagans permitted them to intermingle many of their own Superstions with Christianity content that they should only change the names of their false Deities into those of the blessed Apostles or those of the Martyrs or Confessors of the Truth it being ever proper to Error readily to entertain what-ever hath any resemblance or affinity with it self and forasmuch as that Pagan People had an extream Veneration for their Prelates this Bishop who had already attain'd to a great sway partly because of the dignity of the City wherein he had his residence as being esteemed the Head of the Empire and partly in regard of the Title of ARCH-BISHOP acquired in the time of Constantine the Great that he might more firmly keep the hold that he had got assumed to himself not only the proud-swelling Title of Pope but likewise that nothing might be wanting to the accomplishment of Prophetick Predictions his Habits of Purple and Scarlet and Ornaments of Gold and Pearl by the relation of Cardinal Baronius himself Clouis the first Christian King sent a Crown of Gold to Pope Hormisda an 514. and ever from that time forwards their Ambition became illimited the conjuncture of Times the impotency and weakness of the Western Emperours and their own particular Civil Interests having greatly contributed to the erection of Papal Authority And for this reason did that Parracide Phocas who murdered the Emperour Mauritius whereupon he usurped the Empire so frankly conferre upon Boniface III. the title of Oecumenick or Universal Bishop to the end that he might maintain his Authority in Italy by recommendation of this same Ecclesiastical Power which was held with the people by reason of their gross Ignorance and Superstition in marvellous esteem This Pope hereby declaring that he made but slight account of the saying of Gregory the Great his Predecessor mentioned in this Treatise namely That He who should assume to himself the title of Universal Bishop should be the Fore-runner of Antichrist that that name of Blasphemy saith he elsewhere ought to be far from the heart of Christians which robs those who possesse the Priesthood of the honour of the same when another doth vainly affect to challenge it to himself that if we be accessary to the maintaining hereof we by so doing corrupt the Faith of the whole Church because as he adds if there be one only Bishop called Universal the whole Church must needs be ruined in the ruine of that one Universal But the Popes were never tardy in closing with offered advantages nor in engrossing of them upon such fair emergent opportunities their Interests being as hath been observed interwoven and twisted with those of Secular Princes Such was the liberality of Pepin and of the Emperour Charles the Great who upon other considerations bestowed upon them the Lieutenancy of Ravenna and the City of Rome that they were in process of time by them effectually promoted to Temporal Monarchies and Principalities In this so horrible a confusion the title of Archbishop which was given to none but those of Rome Constantinople Alexandria Antioch and Jerusalem as will appear hereafter was assumed by the Bishops of the Metropolitan Cities as succeeding therein to the Pagan Arch-Priests like-as Inferiour Bishops to to their Priests aswell in this that they wore after their example a white Mitre enriched with Gold and Pearl as in that they conform'd to them in the exercise of an exorbitant Power for we blame not herein a lawful and well regulated Title nor yet an external Badge of dignity in the Heads of Order so it be free from worldly pomp and vanity and onely used as matter of Order and Decency according to which the Apostle exhorts that all things be done in the Church But contrariwise so far were they from containing of themselves there that nothing might be wanting to a total depravation their shaven and unmarried Priests have affected to imitate those of the Goddess Cybelleo or those of the Goddess Jeses the Religious have in a manner succeeded the Vestal Virgins their holy Water to the Lustral and it is not improbable that their Purgatory according to the description which those of the Romish Church give us of it hath been likewise devised according to the model of that described by Virgil in the 6th Book of his Aeneides and to the great disparagement of the Christian Religion which we cannot mention without extream condolency have the Images of Saints been substituted in the room of Pagan Idols which in imitation of them they array with sumptuous apparel crown with garlands kiss offer incense to present with Tapers and burning Lamps and after the same example carry about upon their shoulders Insomuch that in stead of
A HISTORY OF ANTIENT CEREMONIES CONTAINING An Account â—f their Rise and Growth their first Entrance into the Church and their gradual Advancement to Superstition therein Written originally in French but now for general information and benefit faithfully translated into English The Second Impression Corrected the first being 1668. Mark 7. v. 7 8 9. In vain do they worship me teaching for Doctrines the Commandments of men for laying aside the Commandment of God ye hold the Tradition of men c. He said likewise unto them Full well do ye frustrate the Commandment of God that ye may keep your own Tradition London Printed in the Year 1669. THE TRANSLATOR to the READER THe Degeneracy of the Church Christian Reader from that Faith which was by the Apostles delivered to the Saints by Christ himself to the Apostles and by God the Father to Christ is matter of sad and serious but seasonable speculation The Primitive Church was by reason of her more immediate Conjunction with the Sun of Righteousness a burning and shining Light but alas How is the Noble Vine become a Degenerate Plant yielding instead of the Clusters of Canaan the wild Grapes of Gomorrah What Tares have there been sown in God's Enclosure What Chaff mixt with his Wheat What store of Wood Hay and Stubble in stead of Gold Silver and precious Stones in his Sanctuary How is Christs Body Mystical become an Ichabod This burning and shining Light becoming successively ever after the first Century and Age of the Church for the space of fourteen hundred years downwards either 1. decayed and remitted cool'd or clouded the Light of Truth eclipsed with its common Bushel Ignorance the heat of Zeal rebated into its ordinary Quench-coal sinful Neutrality and Luke-warmness Or 2. divided and that with no lesse cruelty towards Christs Mystical Body than was used towards the Baptist's natural one she frequently shining when she did not burn or else burning when she did not shine Light and Heat Truth and Zeal very rarely concurring both together at least in any eminent degree in her declining state so that either her Faith was dead being without works the fruits of Zeal or else her Zeal blind being without Knowledge one degree of Faith she Sampson-like losing both sight and life in the Temple of Idols Or 3. and lastly which is worst of all depraved Light and Truth with Error and Heresie Heaâ— and Zeal with the strange Fire of Idoâ—latry and Superstition Jewish-Pagan Rites and Ceremonies the truest Marks of the False Church of Rome many or most of which my self have been an Eye-witness and Spectator of abroad both the one and the other gradually introduced into the Church and vigorously propagated even to an Universal Corruption in matter both of Doctrine and Worship therein especially since the Rise and during the Reign of Antichrist who hath not failed to joyn the Serpent with the Dragon Policy with Cruelty for that end for which very reason our Retreat and Secession from that Adulterous Church should be to speak with St. Jerome a thousand times the dearer and more precious to us and may we in conformity to a higher Oracle never say a Confederacy to her more except upon God's own terms of Accommodation Let her return unto thee but return not thou unto her till that blessed day of power whereon the jealous God zealous for his Truth and Worship raised up and animated those famous Champion-Worthies Luther and Calvin with their fellow-Reformers Wisdom's Advocates as well as Children unto a rescuing of the Truth holden so long in unrighteousness and an earnest contest for the above-named Faith which was once delivered to the Saints dictated by God's own Spirit recorded in his Word and by a continued series succession of his Servants Professors under both Testaments ever since the War was first commenced between the two Seeds without interruption owned and maintained professed preserved propagated and through his good Providence Truth 's chief Guardian happily transmitted and conveyed to us at last God having never left himself without a Witness of his Truth in the Church more then of his Power in the World which they polished and refined and for the hand of the Lord was with them recovered to a considerable degree of primitive light and lustre resolving all into original Authority the Law and the Testimony Howbeit our Adversaries of the Romish Church do ignorantly or insolently charge the Reformed Religion with Enthusiastick Novelty as being of an hundred and fifty years date and of yester-day calculating its Rise by its Resurrection the Sun-rising by a Sun-shine as if its Reformers were its Authours and they Founders where they were only Repairers Whereas themselves do in the mean time like the Gibeonites under colour of the rags and tatters of their superstitious Ceremonies and the dry and mouldy Bread of their corrupt Doctrines pretend to be come from far as if the Antient of Dayes were the Parent of their novel and spurious Brat but we who have consulted the mouth of the Eternal God have not so learned Christ being informed and ascertained by the only Infallible One that how specious plausible to flesh and blood soever their Religion be it being ever as I have observed fuller of carnal and meritricious Allurement than of Argument yet from the beginning it was not so Now Reader being that this ensuing Treatise dedicated under its first Edition by its Anonymus but judicious and sober learned Author to King Charles the First of blessed Memory and under the last with Additions by another very good hand to King Charles the Second our present Soveraign comprehendeth a brief Historical Account of the whole more especially of the Rise and Growth of Church-Rites and Ceremonies their first Introduction into the Church and their gradual propagation and advancement to Superstition in it of the witnesses of Truth all along that dark and tedious Interval of about fourteen hundred years under the greatest Defection Superstition and Torrid Zone of Antichristian Persecution namely Fathers Councils Confessors Martyrs and other pious Zealots and Votaries valiant for the Truth all which died in the Faith and many of them for it the Names and successful Endeavours of the first Reformers those Trees of Righteousness whereby the Waters of the Sanctuary imbittered with Romish Wormwood Revel 8. 11. were sweetned and many other particulars specified in the useful and fruitful Preface prefixed to the Treatise from which I have onely lopt off what I judged to be more luxuriant and superfluous at the beginning of it to which I refer thee so that what is contained in the Writings of Fathers and other Church-Histories as those of Sozomen Eusebius Epiphanius the Magdenburgian Centuriators c. at large is here represented by way of short Compend and Breviary I therefore conceiving the Translation of the same into our Vernacular Tongue a thing more recreative than laborious to be well worthy of my more spare-hours and the perusal thereof
the intent of the ancient Church was herein Some alledge that that observance tended to an imitation of the miraculous Fast of the Son of God but it is evident from Evangelical History that the time of our Saviours Fast was previous to the Passover by the space of six Moneths proof sufficient that Antiquity had some other end and aim in the celebration of this Fast else doubtless they would have pitched upon a time coincident with that wherein our Saviour fasted behold then the true account There was an Order at that time established in the Church that the Feast of Easter approaching those who were obliged to do publick pennance should present themselves to be re-ingratiated and received into peace with her At the same time the Catechumenes were baptized for those Days were particulary appropriated to that work and for as much as those were things of great moment the Church proceeded therein with fasting and prayer besides that at the same time they behoved to prepare themselves for the Commemoration of the Death and Resurrection of Jesus Christ and for the solemn Communion upon the Easter-Day ensuing But to shew that this observance did depend upon the Liberty of the Church and not upon any peremptory imposed Law we must remark the diversification which attended that Custome for in some Churches this Fast lasted three Weeks in others seven Days only and in others forty Days and from this quarantine came the name of the Quadragesimal our Lent which was formerly called the Paschal Fast. Anno 160. c. NOw this Age was by reason of violent Persecutions which lasted along time after full of horrour all the Provinces of the Roman Empire being bedewed and all the Judicatoriâ—s therein over-glutted with Christian blood Torments exquisite terrour universal revolts frequent yea there were found amongst them who to palliate their infamous cowardize taught that martyrdome was but matter of meer indifferency reck'ning it extream folly and madness to suffer death for their profession The Sepulchres of Martyrs were loaded with reproaches and their memory with execrations for the rage and malice of their Enemies not satisfied with their Death extended the Persecution to their very Bones and that they might deprive Christians of the hope of a future resurrection one of the main Arguments of their constancy they frequently exposed their dead bodies to the hunger-bitten rage of ravenous Beasts placing guards and sentinels day and night to hinder any that might attempt to give them burial all that remained of them was burnt and the Ashes thrown into Rivers or scattered in the Air The Church then that they might enkindle zeal in the People and dispose them for the glory of Martyrdome presented them with new Incentives for excitation and encouragement The Grecians did yearly celebrate the memorial of their Heroes and such illustrious Persons as had died valiantly in defence of their Country and this solemnity was performed about their Tombes to the end that they might by so doing animate and encourage the surviving unto the like atchievments Christians judging this to be a very proper means to perswade many Persons to suffer death for the Gospel and to confirm others in such a magnanimous resolution did imitate their example Their main care then in the first place was to bury their Martyrs and where they could not recover the whole body they endeavoured carefully to gather up the very least fragments in case the fury of their Persecutors had left any remainder now those Reliques were honourably interr'd without any such custome as afterwards came to pass For although Martyrdome was reputed a most glorious thing and those blessed souls were very precious with the Church yet so it was that all the honour that they afforded their bodies was an honourable Interment nothing different from the common After this the custom was introduced of an anniversary commemoration of the combats and constancy of Martyrs upon the same days whereon they had suffered death called by them the Days of their Nativity in regard that upon them they were installed in another life and in the same place where they were buried from thence it came to pass that Cemeteries became the Ordinary places of their Assemblies for those anniversary days returned very frequently by reason of the great number of Martyrs by whose death most days of the year were renowned Upon those days then the whole Church assembled together in the same place where the Sepulchres of their valiant Champions were as if she meant to warm her Zeal at their Ashes and to spirit her self thereby for a more prompt Commemoration of their Martyrdome Publick Prayers and the Exposition of the Scriptures being finished they rehearsed in order the Names of those who had been upon that Day put to death for the Truth they likewise related the several conflicts by them sustained whose fierceness inhaunc'd their constancy their courage also was displayed in tearms full of applause and admiration their glorious Trophees and the rich Garlands propounded as the prize of their Victory finish'd the Panegyrick which consisted in thanksgiving to God for giving them the victory the whole action was concluded with the Celebration of the Eucharist Now the intent of those Solemnities was in the first place to shew that such as were dead in Christ are still alive both in God and in the memory of the Church and in the next place to animate and encourage the People unto the like sufferings This was the design of the primitive Christians for thus do they explain themselves We can never say they abandon Christ nor serve any other we adore Christ as the Son of God and we cherish the Martyrs as the Disciples and Followers of our Lord we solemnize the day of their nativity which is that of their death in remembrance of such as have conflicted for the Truth and in order to the exercising and exciting of others thereunto We hope to be made capable of the like graces and at last Compartners and Fellow-sharers in the same Glory Amongst the heads of Discipline observed in those times this was one of the most material Such as were convicted of any notorious crime were obliged to make confession of it publickly in the face of the whole Church to beg pardon and to undergo whatever should be imposed upon them which done they enjoyn'd them some kind of satisfaction whereby they behoved to manifest the sincerity of their repentance This they did to contain others in their duty as also to prevent the blame and reproach of the Christian Religion amongst Infidels as if it gave indulgence to Vice through silence under it Now they pretended not by this publick Repentance to make satisfaction to God to whom none can render the least compensation for the least offence committed but only to the scandaliz'd Church or to an injur'd Neighbour Anno 195. THis second Age we must needs conclude with a famous
reproach and obloqâ—y did commonly attend those whose faults were thus displayed to the open view of the whole World they therefore ordered that Delinquents should in the first place consult their Pastor who cognoscing upon the nature of the offence should consider whether it were convenient to declare the same in publick or only to mention it in general without specification of the crime it self There were many also who out of shame shun'd publick confession It came to pass likewise about the Year 260. that when as such as had abandoned themselves to the Apostacy which fell out under the Persecution stir'd up by Decius required to be re-admitted into the Church there were many who withstood their reception alledging that they were not longer capable of re-admission into Her and under that pretence many did separate themselves which made way to the Schisme of the Novatians It was therefore found expedient for avoiding of scandal accrewing to many from publick confessions to change the same into private ones and to that purpose it was decreed that out of their many Pastors they should choose one of a good Conversation a prudent Person and capable of a secret to whom that charge should be committed from thence came the Penitentiaries Howbeit this change happened only at the beginning in the Greek Church for the Western Church retained the Custome of publick confession until the time of Leo Bishop of Rome about the Year 450. Finally whereas publick confession was only of more notorious and enormous Crimes the same being once changed into particular they began to recommend it to practice exhorting the People to confess their very least escapes and defects from the beam to the mote and that more frequently then they were well able to do Now this confession was not of Divine Right nor did Antiquity ever believe it to be such for afterwards to wit about the Year 396. upon occasion of a scandal arising from it it was abolished by Nectorius Bishop of Constantinople that which he would never have attempted had they believed that it was of Divine Institution Neither did it consist in a scrupulous enumeration of all thoughts words and actions which might be accounted faulty for in the Church of Constantinople which was one of the most populous amongst them there was of the whole Clergy but one only Person whose charge it was to receive Confessions which had not been sufficient for so great a multitude had every one been obliged to repair to confession and to render a particular account of all his actions It was not therefore judged needful for obtaining of remission of sin but useful for instruction of the ignorant for consolation to the afflicted for reforming of sinners for resolving of such difficulties as might ripen into a case of Conscience and lastly for counsel to the perplexed Authors of the same Age make mention also of certain Virgins who consecrated themselves to God whereof this is the original The then reigning Persecutions obliged Christians to involve themselves as little as might be in the affairs of the World Now for as much as the liberty of that Profession is frequently fetter'd and infringed with the incumbrances which attend a married state there were many Virgins who with the concurrent advice and consent of their Parents resolved to live in perpetual continency and to joyn themselves with greater strictness then ordinary to Jesus Christ They presented themselves therefore to the Church who with Solemn Prayer recommended them to God and the care of the Poor to them whom they were to succour in their sickness and relieve in their necessities for it was unto such deeds of charity that they devoted themselves But as touching the Vow of Celibacy it was in their own liberty to relinquish that condition when ever it seemed good to them and in case they conceived that they could serve God with greater integrity in a state of Marriage than in that of Virginity the Vows of Continency also were not as yet esteem'd irrevocable We have said that they carried the Eucharist to the Sick and that they administred the same afterwards even to little Children but for as much as those either through infirmity of Body or through tenderness of years could not conveniently receive the Cup they therefore sometimes dipped the Bread in the Wine that so they might receive the whole Sacrament entire for the People both Men and Women did promiscuously communicate under both Signes Now albeit this expedient of soaking or dipping the Bread in the Wine was never practised but in such extraordinary cases yet notwithstanding many affected to make it a general custome introducing it into the ordinary communion of the Church of which usage some Tracts were continued in after time as we shall shew in its proper place Anno 300. c. ABout the Year 300. and afterwards there were many Ceremonies introduced Persecution continued even til then Now behold Emperours who submit their Scepters to Christ's Sheep-hook and throw their Crowns at the Foot of his Cross The Church sprung out of the Ashes of her own Children as yet of a sanguine complexion is received into savour with the great Constantine and hence forth reposing her self under the shade of his Lawrel doth as it were renew her youth she is removed from the Wilderness into Cities from Caves into Palaces from Deserts into Churches and from poverty into plenty and pompous abundance This prosperous change produced divers effects People repaired to the Church in crowdes But yet the simplicity of Christianity did dis-relish many who had still before their Eyes the pomp and magnificence of Paganisme they therefore judg'd it necessary to re-attire Religion with the more splendid and ornamental Ceremonies to the end that through the splendour of her Ornaments she might become the more august and acceptable and like as they had done formerly in compliance with Jews and Gentiles whose only talk was of Sacrifices our Christians gave the Supper the Title of Sacrifice and the Table the Name of Altar Howbeit the Language used then was not meant in that sense which was put upon it afterwards for when ever they mention the Altar they understand the Table which was placed in the midst of the Assembly whereupon they laid the Offerings that were presented by the Faithfull And thus they explain themselves when they speak of the Eucharist Now one of the first occupations that Christians under their respite from persecution busied themselves in was this The Bodies of many of their Martyrs were buried in the wide open Fields or else exposed to the High-ways and their Graves covered with filth and nastiness they began therefore to drag their Bodies out of the places where they were interred and to transport them into Cities in order to a more honourable Sepulture which transportation was performed with some solemnity the whole Church assisting thereat with Singing of Psalms the Coffin covered with a rich Cloath after
c. should thereupon be incapable of any Ecclesiastick charge or office Now those prejudications were transfer'd from particular Synods to that general one of Nice wherein it was debated whether it were convenient to oblige Church-men to abstinency from marriage most votes carried it in the affirmative but Paphnutius a Person of great renown and a sufferer for the Gospel one who was never married standing up opposed that determination judging according to Scripture that marriage is honourable in all His opinion prevailed and was approved of by the whole Assembly which yet decreed that such as were received already into the number of the Clergy being as yet unmarried should not marry at all This Decree was not founded upon any Law but upon custome only and that not universally received for after this Council many famous Bishops married St. Hilary Gregory Nyssene Gregory Nazianzen the Father of St. Basil the great and a great many more Ecclesiasticks were married during their Episcopacy howbeit there be many who so much magnify Celibacy as that they obtrude it for a thing necessary Anno 350. c. IF we proceed a little further we shall meet with a new tearm in the Latine Church whereof yet the sense hath been changed The Sermon being finished they celebrated the Eucharist But now there were three sorts of Persons who were not permitted to be present at that action namely the Catechumenes who were not as yet sufficiently instructed in the mysteries of Religion the Penitents who were not as yet received into the peace of the Church and Daimoniacks such as were possessed with Devils Sermon ended the Deacon intimated to all such that it behoved them to withdraw dismissing them in these tearms Ite missa est which word being only valedictory signified the Conge or solemn leave taken of them and was no wise understood in that sense which is at this day put upon it In succeeding Ages all the publick Exercises of the Church were called Massâ—s because they were all concluded with an Orison immediatly following upon the â—issa that is to say the Conge or Valediction Anno 370. c. YEt was not this tearm so dangerous as the new Rhetorick which they begun soon after to display The Church celebrated the memorial of the Saints by a simple recital of their virtues and by exhorting of every one to an imitation thereof To those Panegyricks they added the Ornaments of Language the great Orators with whom the Chairs were then well furnished producing what ever the Rules of Eloquence to them suggested Thus about the Year 370. in the Commemoration of the Martyrs they began to use Prosopopeias and Apostrophees one of them declaims in this manner Hear yee People yee that live already and yee that are as yet unborn hear likewise thou Soul of great Constantine if so be there be any sense in thee c. for saith he I am constrained to bespeak him just as if he were present and as if he were one of the Auditory The same Author in the second Oration which he makes upon the same subject directs his Speech to the Soul of Julian the Apostate which yet he believed to be in Hell There is then a vast difference between those oratorions Apostrophees and the Invocation of Saints a Figure of Rhetorick and an act of worship and yet was this strain of Oratory a prelude to a gross ensuing abuse for after this example did the ignorant People begin by little and little to address their requests to Saints departed as if their rude dialect or meaning had been to them intelligible But we must remark that neither then nor for a long time after was the Invocation of Saints practised in the Church but on the contrary this superstitious Brat hatcht by the cacozealous fervour of a few private Persons was condemned as illegitimate by the Doctors of that age who teach that the Saints are indeed advanced to true honour and rest in glory but yet ought not to be by us magnified beyond what is convenient that the Sacred Virgin was never intended for an object of adoration but that the luxuriant honour to her ascribed did proceed from some superstitious Females â— silly Women accomplices with such as in Jeremiah's time worshipped the Queen of Heaven that the comparison made by those who urge the example of Kings to whom addresses are usually made by the intervention of Courtiers or Officers is altogether impertinent like as some Hereticks of those times especially in the Province of Phrygia had their recourse to God by the mediation of Angels having amongst them the Oratories of St. Michael this Invocation of Angels was also condemned of Heresie by the Council of â—â—aodicea held about the year 368. In those times many Persons what through curiosity what through zeal resorted to the places where the more eminent Martyrs were inter'd for we have seen how carefull the Church was in collecting of their Bones yea in transporting them from remote places and disposing of them to magnificent Sepulchres It was a meer natural affection that prompted every one with a curious desire to see those Bodies which were sometime the Temples of the holy Ghost this is the reason why St. Chrysostome said I esteem of the City of Rome not because of the Pillars of Marble but because of the Pillars of the Church therein the Bodies of St. Peter supposed to have been there and St. Paul who can afford me at present the favour of being stretched out all along upon the Body of St. Paul Of being nailed to his Sepulchre Of beholding the dust of that Body which bore the marks of the Lord Jesus and that mouth by which Christ himself spoke I covet to see the Sepulchre wherein is inclosed that armour of righteousness that armour of light those members which still live and were dead whilst living I covet to see those Chains those bonds c. The intent then of those visits was that they might be confirmed in the same Faith for which those Martyrs suffered that so they might have part in the same Resurrection and this they besought God for by Prayer poured out over their Sepulchres Now those places became the more famous by reason of a rumour spread that miracles were wrought by their means for Arrianisme being then become very general it is possible that God might at that time have confirmed by miracles the Orthodox Faith Howbeit so it was that this perswasion drew the People to those Sepulchres but Superstition at the same time followed thereupon for then began the belief that there was a kinde of Divine vertue subjected in those Reliques prevalent against the maladies of the Soul as well as those of the Body It was generally believed that the Bodies of the Saints were as so many tutelâ—ry Guardians and Fortresses to the Cities wherein they were kept in so much that every one coveted to have some of them and for
all the Provinces under its command The Western Churches had then the form of Divine Service in this Language which was at that time understood by all but in process of time through the intercourse of barbarous Nations dispersed throughout the Empire new tongues offering the Latine became estranged Yet notwithstanding they still retain'd the use thereof in Churches though the People had already lost the knowledge of the same And indeed not only are the Mysteries of Religion in Churches but likewise matters of Justice in Palaces and Judicatories still managed in Latine like as all contracts and agreements are also written in the same Language nor is it as yet an hundred years since this barbarism was expel'd France Anno 605. HItherto was the Church governed by divers Patriarchs each of whom had his several Jurisdiction apart Every one of those within his respective Patriarchy enacted Laws and assembled Councils in which quality He of Rome acted but only as the rest to wit within the limits of his own Jurisdiction yet notwithstanding so it was that he frequently affected an universal preheminency over all the Churches sometimes labouring by might and main to transfer to himself the appeals of the other Bishops sometimes prevailing upon the addresses of such as in hopes of succour from him implored his assistance yea sometimes alledging forged and spurious Acts as at the sixth Council of Carthage which crushed that attempt Now in that of Chalcedon held about the year 450. it was said that the Bishops of Rome and of Constantinople were of an equal dignity nevertheless they procured the Primacy the one in emulation of the other and many were the contests and controversies commenced between them upon this occasion yea in the year 472. the Emperour Leo determining in favour of him of Constantinople confer'd upon him the precedency to all the other Bishops and from thence he was stiled Oecumenick But when once â—hocas attain'd to the Empire by murdering of Mauricius his Predecessour this same Parricide was on the one side offended with Cyriacus Bishop of Constantinople who refused to countenance his inhumanity on the other side he feared lest that the condigne hatred of his actions might occasion a revolt against himself in Italy insomuch that Boniface III. through offers made of his good services obtained of him that the Church of Rome should be the Capital Church and that the Bishop of Rome should be called the Soveraign and Vniversal Bishop thus by an Imperial Edict and not by any Divine Right was there an Vniversal Bishop created in the Church the quality which Gregory himself declined none could possibly affect but the Fore-runner of Antichrist It was under colour of this specious Title that the Bishops of Rome hath ever from thence forwards exerted and executed all the Acts of their pretended Primacy Boniface IV. soon after opened the Pantheon at Rome and erected therein the Images of all the Saints in the room of the Pagan-Gods This is the Temple which is at this day called St. Mary the Round And it is observable that at the same time namely in the year 610. that Monster Mahomet the scourge of Christianity shewed himself Anno 690. TIll about the year 690. the Church used only the figure of the Cross consisting of two traverse pieces of wood and they were wont to represent Jesus Christ under the form of a Lamb which was only a symbolical Picture But the fourth general Council ordained that the Image of Christ in his humane shape should be affixt to the Cross only to re-mind us say they of his conversation in the flesh his passion and death Thus began the use of the Crucifix but without any kind of adoration Anno 700. c. THen also were Private Masses obtruded wherein the Priest communicated all alone This corruption sprung from the luke-warmness of the People heretofore when as zeal was as yet vigorous the whole Assembly did communicate and that every day of the Week but this devotion waxing cold the Communion was restricted to the Sabbath and the more solemn days The Clergy nevertheless still communicated every day but in fine the Clergy likewise neglecting the Communion there was none but the Priest alone that did communicate From hence it came to pass that instead of one great Bread which they were accustomed to break for the use of the whole multitude they now consecrated only one small one of the bigness of a penny as being sufficient for one individual Person Likewise instead of the great Vessels used for the Sacramental Wine they used Viols in their Mass-Service But forasmuch as the People having once abandon'd the Communion did withall decline the presenting of any more Offerings that they might oblige them to a continuance 〈◊〉 that liberality they gave them to undeâ—â—stand that though they did not any moâ— communicate yet Divine Service shoulâ— not cease to be usefull and available tâ— them provided they would continue the assistance of their customary Offerings and instead of the Communion they gave them Bread over which they prayed called hallowed Bread Thus were private Masses substituted in the room of the holy Supper and yet nevertheless the Priest when he communicates all alone by himself doth still use the same tearms which he was wont to pronounce when there were many Communicants for he prays that the Sacrament might tend to the Salvation of all the receivers even then I say when as himself is the sole and only partaker Moreover from the relinquishing of the Eucharist another change proceeded for when that this exercise was more than ordinarily frequented the whole was pronounced with a loud voice save that in the first antiquity after an Exhortation made by the Pastour every one present prayed with a submissive voice to the end that God might vouchsafe to bless the work but the remaining part thereof especially the institution of the Supper was pronounced very loud so as that the whole Assembly might hear afterwards there being but a small appearance of persons that offered themselves to the Communion the Priest began to speak with a more low voice and finally there being none present but the Priest himself only who communicated he did at length utter the words of Consecration so low as that none but himself could understand them This is called the secret of the Mass sprung from a misprision of the Sacrament held at this day for a mystery Anno 780. IT hath been said that it was an ancient custome in the Church that Christians before the Communion did interchangeably give each other the kiss of peace in token of fraternal union and concord for the Lord's Prayer ended they said Peace be with us and with that the Christians did mutually salute one another But forasmuch as many acquitted themselves herein more out of Ceremony than true Charity they checkt and severely rebuked those whose kiss of peace was only matter of lip-labour Now about the year 780.
therefore he calls Jesus Christ a worker of signes adding that by them Christ is represented and received Whence Maximus his Scholar who lived about the year 630. We attain not to an immediate discovery of the things themselves in matters Divine but we arrive at perfection through the intervention of signes such as is the Cup of blessing as the Apostle calls it and the Bread which we break those things are signes only not the Truth it self Moreover recommending to consideration the expressions of that same Dionysius called the â—reopagite Note saith he that he every where tearms the Divine Sacrifice Symbolical or Figurative and that the holy Offerings are signes of more real heavenly things But towards the year 840. some through their Hyperbolical tearms others through questions moved touching the alteration of signes did by degrees give occasion for conceiting of a new opinion concerning the Sacrament which being in fine in the year 1059. ripened into perfection it was declared in the Lateran Council under Nicholas the Second that the â—read and the Wine are the very body and blood of Christ and that he is sensibly felt broken and crumbled by the teeth of believers Expressions absurd and impious and disowned by the Church of Rome at this day We shall here in pursuit of the order of time annex to all those testimonies of Fathers by us produced that which is contained in the Roman Decretal collected by Gratian the Father of the Canonists who lived about the year 1160. He in the second distinction of the Consecration in the Canon Hoc est expresseth himself thus The heavenly â—read which is the Flesh of Christ is in a peculiar respect called the body of Christ howbeit to speak truly it be a sacred signe of Christs body to wit of Him who becoming visible palpable mortal was at last crucified And upon the Gloss of the Doctors hath these words worthy of consideration The Heavenly Sacrament wherein the flesh of Christ is truly represented is called the body of Christ but improperly for it is so called after a manner congruous and peculiar to it self howbeit not according to the real truth of the thing but by way of a significant mystery so that the sense runneth thus It is called the body of Christ that is to say this is thereby signified Judge then sober Reader how much and how far the Church of Rome is at present departed from the sense and belief of the ancient Fathers even that of the times of the famous Canonist Gratian. We will conclude this Chapter with that which we read in Justin Martyr his second Apology for Christians to the end that it may appear what the practice was of pure Antiquity as well in the Celebration of the holy Supper as in all the other parts of the Divine Service of the Primitive Church and that one may thâ—reby be able to judge who approacheth nearest thereunto whether those of the Church of Rome which hath wholly deac'd and perverted the model of true Religion and utterly destroyed that spiritual worship which we owe to God Or those who to save themselves from her Pit of Errour Dung-hill of Superstition have abandon'd her Communion Behold then how that pious Author speaketh Vpon the Sabbath days we assemble our selves both in City and Country in one place the Lecture is made from the Writings of the Prophets or the Apostles the Lecturer ceasing he that presides makes the Exhortation admonishing to an imitation of those excellent things which done we rise up and pray to God after this they present him of the Fraternity that presides with bread and drink of Wine and Water which he receiving yieldeth praise and glory to the Father of all in the name of his Son and by his holy Spirit in which act of thanksgiving he is the more prolix to the end that they might be rendered worthy of those things through that Spirit and prayers and thanksgiving being finished all the People present gives consent by acclamation saying Amen which is to say in the Hebrew Tongue So be it Now after that the President hath given thanks and all the People hath by acclamation consented those who are named Deacons with us administer to all that are present Bread Wine and Water being blessed and carry the same to such as are absent and this repast is with us called the Eucharist Proceed we to another point and view the sequel and progress of those innovations Anno 1055. AT this time under Victor II. the Redemption of Penances was introduced For it was enacted that they might be lawfully converted into penalties of another nature as pecuniary Mulcts under the notion of Almes Donatives bestowed in favour of the Church Pilgrimages and other things equivalent proportionably to the years of penance allotted them and that such as had not wherewithall to accommodate themselves herein might redeem their years of penance with the number of Psalmes sung by them with Fastings in the strength of Bread and Water with scourging and scarifying of themselves and other kinds of voluntary mortification whence the custome of whipping proceeded and from the same source the Batusses and Penitents Now by those exchanges and redemptions the ancient Discipline was utterly subverted We have seen that the Indulgences were no other than certain relaxations or limitations of Church-penalties intended for curtailing of the time prescribed to Penitents before that they could be re-admitted to the Communion But the vertue of those Indulgences was afterwards extended beyond this World for shortening of the years of their abode in Purgatory a thing which the Primitive Christians never once dreamed of We have likewise observed that the Penitents who ordinarily were very numerous tendered themselves to the Church having their faces covered with ashes in token of humility from whence it was that the Church of Rome derived that vain Ceremony of Ash-Wednesday at the beginning of Lent And in this action they sing the very same things which they sung heretofore when as there was any number of Persons doing of publick Penance Anno 1090. URban II. that he might advance Superstition ordained about the year 1090. that upon every Saturday a Mass should be said in honour of the Virgin Mary Chaplets or Pater-nosters were at the same time invented by Peter the Hermite together with the Office and Hours of our Lady Anno 1160. ALexander III. decreed the Canonization of Saints and ordained that none should be from thence-forward acknowledged Saint but whom the Pope first declared such Anno 1212. CHrist's corporal presence in the Sacrament had already gained some credit but they were not as yet agreed upon the pretended conversion of signes Behold then how that a little after the year 1215. in the Lateran Council Innocent III. determines the Form thereof who willeth all to believe that the Bread is transubstantiated into the Body of Christ and the Wine into his Blood Thus was Transubstantiation ratified and that
model and example of that of Rome whereupon the same Author tells us that there were many Bishops and Priests who would not in the least acknowledge him calling him the author of lyes a disturber of the Christian Peace and a corrupter of the Faith of Christians Anno 840. RAbanus Maurus Arch-bishop of Mayence and Disciple to Alcuinus whom he esteemed the most knowing person of all the Learned of those times in his Book of the Institution of Clerks speaking of the Sacrament of the Supper saith that when we are commanded to eat the flesh and to drink the blood of our Lord it is a figurative locution and that this mystery is spiritual And for this reason Thomas of Walden in an Epistle to Pope Martin V. who came to the Popedom in the year 1417 holds that he sens'd the holy Sacrament amiss and ranks him with Hereticks Anno 849. BErtram a Preacher of great fame as well by reason of his profound knowledge of the holy Scriptures as for his inculpableâ—life in a Treatise entituled Of the Body and Blood of our Lord which he addressed to the Emperour Charles the Bald upon that Emperours demanding of his Judgement touching the many Controversies moved about that Doctrine did in resolution to what was propounded to him plainly demonstrate by the Authority of Scripture of St. Augustine and the ancient Doctors that there is no such thing as Transubstantiation in the Supper but that the Bread and the Wine remain in their first substance under and by which the Body Blood of Jesus Christ are in an invisible and spiritual maner distributed and apprehended by faith alone That there is a spiritual body in this mystery that it is a mystical and spiritual comprehension of him and not that very Body which he assumed in the womb of the blessed Virgin He sticks not to say that the Body of Christ is therein for as much as the Spirit of Christ is there that is to say the power and efficacy of the Word of God which doth not only nourish but also purgeth and purifieth the soul. We find not that this great man was ever reprehended or reckoned an Heretick because of this Doctrine Anno 869. AT this time flourished John Erigine or Erwine otherwise a Scots-man skill'd in the Greek Arabick and Chaldaick Tongues a most famous and incomparable Divine all which by the relation of Antoninus himself Arch-Bishop of Florence Vincent of Beauvais Sabellicus Volateran and Platina was accompanied with singular holiness of life He was likewise so greatly endeared to Charles the Bald King of France and Emperour that he was by him detained in France where he received from him very honourable entertainment Occasion then offering it self for his declaring of his judgement touching the Doctrine of the Eucharist he expressed himself therein in a Book bearing the very same Title with that of Bertram wherein in like manner by the authority of the Divine Scriptures and of pious Fathers especially of St. Augustine he establisheth and confirms the truth of the same Faith which that learned Bertram had taught a little before In fine by reason of his great renown it came to pass that Alfred King of England having founded the Colledge now University of Oxford gave him an invitation to the Presidency thereof Anno 950. IT is recorded by William of Malmsbury that the belief both of the reality and of the conversion of Signes which were by degrees foisted into this Age of Ignorance and Barbarism was vigorously opposed and that divers Questions touching the same were agitated in England one party explaining it one way the other quite another Those who held the Affirmative part that they might the more dextrously proselyte their Adversaries obtruded Prodigies and Miracles averring that in the room of the Species they saw a comely little Infant which was thrust into the mouths of the Communicants instead of Bread that there was Blood found in the Chalice that a devout Ass worshiped the Hostie and abundance of such Miracles â—ut so gross ridiculous as that the bare mentioning of them may suffice to discover their impertinency and forgery Whereupon Gabriel Biel in his 51 Lesson oâ— the Canon of the Mass observed not aâ—iss that those apparitions of flesh blood wâ—â—rwith they entertained the people might happen through Diabolical delusion for deceiving of the simple God permitting it so to be Anno 292. THere was a Synod or Council of all the Churches in France held at Rhemes wherein Arnulphus Bishop of Orleans the learnedst and most eloquert person of those times was set apart for the conduct and managery of affairs It appears by the Acts of that Synod that this famous Bishop cognoscing upon matters therein agitated represents to that reverend Assembly that all the Poâ—es of this Age were branded with Notoriâ—us Crimes Murders and Tyrannies Monsters of men full of Infamy devoid of all Knowledg both Divine and Humane who else saith he think ye that man is who sitteth upon a high and lofty Throne glittring with Gold and Purple but the Antichrist infallibly sitting in the Temple of God whose Marbles c. are as fit to be consulted as himself He adds further that iâ— were much better to require the judgmenâ— of the Bishops of the Low-Countries and 〈◊〉 Germany than of that City which is at thâ—â— day exposed to sale and weighs Judgmeâ—â—s in the unjust ballance of filthy lucre c. That therefore Assemblies might be held without his privity since that the Canon of Nice acknowledged by the Church of Rome in all Councils and Decrees enjoyneth no such thing as that regard should be had to the authority of the Bishop of Rome that her Ministers are those of Antichrist who seems to be near at hand that the Mystery of Iniquity doth already work since that which should let to wit the Roman Power is already removed that that Man of Sin which opposeth and exalteth himself above the Name and Service of God begins to be revealed Religion exposed to ruine the Name of God trampled under foot with iâ—punity and Religious Worship vilified even by the chief Priests themselves this being all the care that Rome takes of others 〈◊〉 of her self Anno 1050. BErenger Archdeacon of Angiers did profoundly confute the real presence and other abuses ushered into the Doctrine of the Lord's Supper True it is that in the year 1059 having made his appearance before the Lateran Council whither he was cited out of fear of some cruel usage he signed a Confession contrary to his judgment mentioned below in its proper place but after his return into France he retracted the same and confirmed his Proselytes which were so numerous that William of Malmsbury in his 3d Book of the History of England doth attest that all France was full of his Doctrine which is confirmed by Matthew of Westminster who adds that not only the French but also greatest part of the Italians and English embraced
are formed of earth and clay but God hath gifted and inspired theâ— with the breath of a divine and heavenâ—ly life They be the dry Bones in the Proâ—phets Vision which when by the Spirit oâ— God miraculously quickened did in finâ— cover the whole Earth God hath cut anâ— polished them after the manner of Gold Diamonds Pearl and exposed them tâ— open view In case the Sun of Righteousâ—ness should in order to the more accuratâ— elaboration of this same Gold find it fuâ—â—ther expedient to pass it through the fuâ—â—nace this were to put a higher and morâ— considerable value upon it should he in order to the polishing of them Diâ—â—mond-like fasten them to the wheel 〈◊〉 affliction his end herein likewise werâ— to put a more sparkling luster upon theâ— and through the several forms engraveâ— upon them by his Spirit to render theâ— a thousand times more bright and refuâ—â—gent Finally those magnificent Pearâ— of the Orient from on high wherein 〈◊〉 neither spot nor wrinkle are nowhere 〈◊〉 be found but in the Ocean and bottom 〈◊〉 the deep Sea of adversity temptation whereof God who hath whiten'd them 〈◊〉 the blood of his Son hath made a good Chain which he vouchsafes to fasten upâ—â— the Brests of his Compassion or to wear as a noble Bracelet upon the Arm of his Mercies and that he may crown all those Graces likeas as he assureth us he botleth our tears he carefully reposeth and locketh up all those rich Pearls of price in his own Treasury Wherefore we can never enough lament the occecation and blindness of men who not knowing the time of their visitation have loved the darkness of Errour rather than the light of Truth which hath with such a marvellous efficacy shone out towards those who were in darkness and in the region of the shadow of death that after the dawning of those blessed dayes of Reformation until which those poor souls were so miserably entangled through vain Philosophy and the Rudiments of the world which were not after Christ that with them Aristotle was in a manner more esteem'd of than an Apostle that after I say that admirable change the sacred Volume of the Word of God which was to them before a Book sealed with seven seals hard to be understood did through the several Translations of the same into the most part of the vulgar Languages of Europe become general and common It was in like manner after the same time that the Exposition of Divine Books was re-established in the Church instead of fabulous Legends which were formerly the ordinary subject of their Sermons Nor had they come this length but upon design to supplant the simple through the shame and reproach which they sustained to see that we make that sacred Word the very foundation and subject-matter of our Doctrine and Exhortations but that which they have ever offered and still offer such violence unto as that so little inquisitive are they after the establishment of the Truth therein contained their main care and business is to defend and maintain their Errours And upon this very account do they traduce and misapply the Writings of the Ancient Doctors of the Church which being humane and consequently fallible can never serve for a Rule or Judge in matters of Religion insomuch that even they themselves refer us to the sacred Canon of Divine Scriptures But failing of their reckoning as touching the Writings of the Fathers aswell as the Word of God and perceiving that all solid Antiquity doth deposite and testifie in our favours as we have shewed above they suppress and stifle the most goodly and precious Monuments and the Originals of rich pieces of Christian Antiquity or else mangle change and miserably deface them where-ever their own Cause is discountenanced and fearing lest that refuge might also fail them their Doctors have in pursuance of an Order of the Council of Trent fram'd Expurgatory Indices conformably whereunto they exhibit to us the Writings of the Fathers and not contented to pay us in clipt money they also force upon us false and naughty allay obtruding many spurious pieces for the product of Antiquity or of some of the Fathers which yet were never theirs as may easily appear if we compare the Counterfeit with the true Coin which is no other than what the more soberlearned of the Romish Communion themselves have been alwayes constrained to confess Nevertheless we doubt not but that we shall still find even in those mutilous forms matter enough for satisfying of them and for subverting and destroying of Errour by its own weapons Who then will not judge from hence of the goodness and equity of our Cause who can infer the naughtiness or desperacy of that of our party against whom they having commenced so criminal a process would yet notwithstanding be Judges in their own fact and refusing to understand our defences traduce us as guilty and accordingly condemn us in the force and form as the saying is of a proscription of sackage And that we may the better characterize that precipitant spirit by which they are acted perceiving that all Right and Reason fail'd them they for supply of that defect betook themselves to Menaces Violence Torments cruel Punishments Perjuries Massacres c. yea there is no manner of Artifice or Stratagem imaginable which they have not imployed and which they do not still imploy through the sanguinary Consults of their Congregation of the Propagatours of the Faith in order to the utter perverting or subverting of the Truth by us professed But they have sufficiently hammer'd upon that Anvil all their tools will undoubtedly split upon it at last and God out of love to his great Name will render his Truth and the Professors of the same everlastingly triumphant over all its and their combined enemies Let them not alleage that we ought to have continued still in their communion and not to have separated from them since that was a thing which we could not possibly do without a mortal wound to our Consciences in giving to the Creature that which is due to the Creator only and without involving and embruing of our selves into a thousand Superstitions Moreover we never went away from their communion till by themselves chac'd away through their persecuting of us with Fire and Sword It was fairly done of them forsooth after just motives of our Retreat and withdrawment and their cruel and rigid procedure against us to turn the same into our reproach For though after the Councils of Constance Basil and Pisa a Reformation was judged expedient and necessary it being the universal sence of all That the Church behoved to be reformed both in head and members Rome nevertheless ever loth to part with what she hath once got obstinately maintains not only the Doctrinals which were the main ground of our separation but even the most foppish and ridiculous appertinants of her Creed and servile Ceremonies fearing saith
Prayer and thanksgiving for the Church prayed for the believing and unbelieving for Magistrates for friends and foes for present and absent for Penitents for Demoniacks and in general for the whole World Now that they might excite the People to the greater fervency in Prayer the Pastour used this Exhortation Sursum corda Lift up your hearts on high whereunto they gave this only Answer Habemus ad Dominum We yield them to the Lord for in the whole action they invoked none other than God In this age were likewise introduced as we have said Letanies or Rogations first in the Eastern Church and afterwards in the Western the Pestilence at Constantinople and the Earth-quakes at Lyons and adjacent places administring the occasion hereof From thence they were extended upon the like occurrences throughout the whole both East and West now behold the Form of the same They digested into certain Articles the publick calamities and necessities praying for the peace from on high and the salvation of Souls for the prosperity of Gods holy Churches for both Clergy and People for higher Powers and the peace of the whole World for that Province and City for the fruitfulness of the Earth for health for such as were engaged in a journey or voyage for the sick for the imprisoned c. every one of those Articles being pronounced with a loud voice by the Pastour the People answered to each thereof Kyrie Eleison Lord have mercy upon us They afterwards added other clauses but the Invocation of Saints had no place in those Letanies One Peter Gnapheus or Foulon Patriarch of Antioch was the first that foisted the same into the Prayers of the Church about the year 470. And we must note that this Person was corrupted with the Eutychian Heresie for which he was condemn'd by the fifth General Council thus did Superstition which at first was only private become publick at last and the Commemoration of Saints was changed into Invocation insomuch that in stead of addressing their discourse to the living in order to their imitating of the Saints they now direct it to the Saints in the behalf of the living howbeit this same Invocation of Saints was at the beginning used only by the Greeks for the Latine Church received it not till above an hundered and twenty years after as we shall also see in due time and place Anno 490. LEt us conclude this fifth Century with an observation which offered it self about the same time It hath been said that many had at the celebration of the Eucharist introduced the custome of soaked or dipt Bread for the benefit of such as could not use the Cup. This usage was condemned by Julius Bishop of Rome about the year 340. Howbeit in the Church of Rome the Priest doth still dip a moiety of the Hoste in the Wine of the Chalice adding at the same time that this immersion conduceth to eternal life in the receivers This expedient so generally used carries in it a demonstrative evidence that Antiquity gave the Communion under the two species chusing much rather in an exigence wherein they could no better order it to give soak'd or steep'd Bread then to administer the Sacrament under that only species Now about the year 440. the Manichees who held Wine in abomination as the Turks do at this day attempted to introduce the Communion under one only species And whereas there were many in the Church tainted with that heresie they were discerned by this token that they made some hesitation about receiving of the Chalice This superstition was suppressed towards the year 490. by Pope Gelasius who ordained that they should either receive the Sacrament whole and entire or else wholly abstain from and forbear it conformably to what was decreed by Leo his Predecessour who impeached of Sacriledge all those who repulse the Cup of redeeming blood an Ordinance which condemns the mutilation of the Sacrament introduced in after-time by the Romish Church Anno 500. c. WE are now arrived at the year 500. The Historical use of Images was received into Churches which was the only use that Christians applyed them to for above an hundred years after their first introduction but now the People began to degenerate into abuse herein and Images were advanced from contemplation to veneration Many Bishops willing to suppress this Idolatry caused them to be broken into pieces within their several Diocesses but the popular torrent prevailing over their zeal this same abomination inforced by custome was in fine authorized by those whose part it was to reform it but a long time after as we shall shew in its proper place Let us take a view of some innovations which came to pass at the same time Anno 528. AMongst the many other Miracles practised in the Church in the time of the Apostles the anointing of the sick was one by vertue whereof they recovered bodily health Now howbeit the gift of Healing was together with other Miracles become antiquated yet did some Hereticks affect to retain the use of this same Vnction though now vacated of its pristine efficacy addressing it to another end for about the year 180. the Valentinians anointed their sick with Oile when ever they perceived them to be under the approach of death adding thereunto certain Prayers pretending that the same did conduce to soul-salvation This superstition found no entertainment save amongst some certain Hereticks the Church ever having it in detestation But about the year 528. Felix IV. Bishop of Rome instituted extream Vnction which was afterwards amplified with Ceremonies and received in the quality of a Sacrament Now from what source it sprung is no hard matter to determine Anno 535. TOwards the year 535. Agapet I. ordained Processions before Easter Feast for which they give this goodly reason For as much say they as after the Resurrection of our Lord the Angels said to the Women Tell the Disciples that he goeth before you into Galilee Now from this Procession of Easter those of the Sabbath-Days did afterwards proceed Anno 536. VIgilius his Successour ordained that those that celebrated the Mass should direct their Faces towards the East and from thence it came to pass that Altars for the most part were all turned Eastwards To this Vigilius is likewise attributed the Feast of Purification or Candlemass whereof they give this account The Pagans were wont in the beginning of February to celebrate the Feast of Proserpina with burning Tapers now for a diversion from this piece of Pagan-impiety they instituted the same day and the same thing in honour of the Virgin Mary Anno 600. COrruption was now become universal and nothing is henceforth to be seen but horrour we shall only run over the more principal The most notable change that befell Religion came to pass towards the year 600. This time was very dark the Sun of Truth over-clouded and the brightest Stars fell from Heaven Then was
Gregory I. Bishop of Rome who not only approved of former Innovations but super-added new ones They substituted Saints in the room of Gods to whom they dedicated Churches Festivals and sacrificing Priests Private superstitions were advanced even to an invoking of them which Invocation was now become publick in the Latine Church for Gregory entered the Virgin Mary into the Letanies and in process of time they acquired the same honour to all the Saints Whereas formerly there were only plain Pictures in Churches they now erected Statues therein not those of Saints only but likewise those of Emperours howbeit they did not as yet allot thereunto any kind of worship The opinion of Purgatory heretofore conceived by a few began now to be confirmed howbeit their belief was as yet far different from the modern in the thing for they held that departed Souls did divers ways expiate their own sins by Baths Ice Sinks Hanging in the Air c. so doubtfull hitherto was both the place and pain of Purgatory nor had this Doctrine any other foundation than the prejudices of Pagans the pretended apparitions of Spirits and vulgar credulity Those perswasions nevertheless travelled with friendship to antiquated Ceremonies whose scope was the solacing of the dead They believed also that the Eucharist might be beneficial to them and therefore made it subservient to this Superstition turning a Sacrament for the living into a Sacrifice for the dead Thus also whereas the Offerings for the dead were no other than Almes bestowed in memory of their piety they now receive the tearm of Oblation into the very Sacrament it self and that in expiation of their sins Now proportionably to the Introduction of new Doctrines or new Ceremonies was the form of Divine Worship always chop'd and chang'd as well in the Eucharist as in publick Prayers Liturgies were always different not only in several Provinces but even frequently in one and the same witness amongst the Greeks those which are ascribed to St. Dionysius Basile Chrysostome and amongst the Latines those attributed to St. Ambrose Augustine and Isidore yet notwithstanding as they were conformable to one another in substance so likewise they had many things common in point of Form Now Gregory undertaking to redress and new-model all Church-Forms altered and added many passages and out of this same medley composed the Office of the Mass after the same Form well-nigh wherein it is to be seen at this day borrowing the same from Hebrew and Greek Clauses as Kyrie eleison from the Greeks and Hallelujah from the Church of Jerusalem We must note moreover that the ancient Church receiving the Offerings presented by the People besought God that those fruits of charity might become acceptable to him to which purpose they pronounced these Orisons We pray thee to accept of and bless these gifts these presents these holy Sacrifices c. Vouchsafe to regard them with a serene and propitious aspect and to accept of them as thou didâ— of the offering of thy righteous Child Abel c. Command that they be conveyed to thine holy Altar by the hands of thine Angel Those Orisons were retained in the Canon of the Mass but alienated to quite another intent for whereas they were formerly rehearsed over the Eleemosynary presents of the Faithfull they are now pronounced over the Body of Jesus Christ by an absurdity full of Sacriledge inasmuch as they do in express tearms pray for Jesus Christ paralleling Him with the Sacrifices offered by the Patriarchs of old Then was the Gregorian Hymn received into the Canon of the Mass till the year 368. there was not yet any singing used in the Roman Church Damasus Bishop of Rome about the same time wrote to St. Jerome that he would send him the Greek Psalter Because said he we are so studious of simplicity that upon the very Sabbath-day there is only read one of the Epistles of the Apostle and one of the Chapters of the Gospel and the beauty of Psalms doth not appear in our mouths Now the Psalms were wont at first to be sung whole and entire by all the People in one uniform and continued Song but afterwards by way of Diapsalm or pawse and intermission Finally towards the year 418. Celestine I. appointed them to be sung by way of Antiphony or Anthem that is to say interchangeably â—y Versicles wherein the Clergy and the â—eople did by turns answer one another After that they distinguished herein the â—ntroites sung at the beginning of the â—ervice the Gradual when the Deacon â—â—scended the Pulpit-steps in order to the â—ecture and the Offertory whilst the Peoâ—le presented their Offerings Gregory â—hen composed an Antiphonairy a Book â—f Anthems for the whole course of the â—ear and Versicles and Responsals for eveâ—y day thereof He likewise constituted a Colledge or Quire of Singing-men to â—ing the Office And as if he had projected the reductiâ—n of Judaisme he borrowed divers Ceâ—emonies there-from for he it was that â—egan to introduce Vnction into the Priestly Order and Pontifical Habits in â—mitation of the Priests and Levites We â—ust note by the way whence it came to pass that the Monks are otherwise apparelâ—ed than the common People In times past their Apparel was not in the least distinguished from that of others save in â—he simplicity and plainness thereof but afterwards like as Habits amongst Men continue not long in one fashion they were altered amongst Seculars but were always retained in the same fashion amongst the Monks and from hence arose the distinction of the one from the other And indeed the Coat of the Monks of St. Benedict which are the most ancient is nothing else then that Latus Clavus which was of old worn by the Romans Lest therefore they should make way to an innovation in point of habit they ever affected to confine themselves to the ancient form which yet by little and little they prevaricated from and declined howbeit this fashion of vesture being always appropriated to them it came to pass that at length they attributed a kind of sanctity to it The same likewise befell Ecclesiasticks But Gregory in pursuit of an universal change imposed upon them new fashioned Habits conformable to the pattern of those which are specified in the Ceremonial Law He likewise ordain'd the use of perfumes and the Reliques of Saints at the Consecration of Churches as also a space for the reception of the Tapers And afterwards Sabinian his Successour ordered that the Lamps should continue in Churches perpetually burning whereas antiquity never lighted them but in the Night time to give light to the Assemblies Now Gregory hâ—â—ing founded a new form of Divine Service caused the same to be received throughout all the Western Churches in token of Subjection This design which was put in execution in divers places produced such a confusion as remaineth incomposed to this very day The Latine Tongue was generally known throughout Europe the Roman Empire having spread it over