the Resurrection of the Just But we shall see more fully hereafter in what tearms and with what intent they then prayed for the dead In the mean time let us take a view of some other Ceremonies then also broached The Pagans observed an infinite number of superstitions in their very ordinary converse Christians were intermingled and promiscuously conversant with them not only in the same City but in the same House at the same Table and in the same Bed so that there were frequently different Religions in one and the same Family This promiscuous converse notwithstanding they resolved to be known and acknowledged for Christians and for a proof of their Faith in the Crucified One they introduc'd the use of the Sign of the Cross and for as much as this Faith was judg'd reproachfull and ignominious they form'd that signal upon their fore-head in witness that they were not ashamed of the Cross of Christ at their entering into or coming out of their Houses or Baths sitting down at or rising up from their Table lying down in their Beds at Night or rising in the Morning they always marked their fore heads with the sign of the Cross which was afterwards received into Baptisme But this Sign was only a badg of their profession and a kind of implicite calling upon the name of Christ and the vertue attributed to the Cross was not extended to the Sign form'd in the Air but was appropriated to Christ only whose Name was tacitely invok'd by that signal We have mentioned the satisfactions whereunto Delinquents were obliged now this tearm ought to be safely understood for when the Ancients speak of satisfying God they pretend not that a Man may by that action redeem temporal punishments but that the Commandment of God enjoyning repentance and holding it equitable that the same be outwardly maniâ—ested is thereby satisfied Now those satisfactions were certain penalties or reparatory mulcts imposed upon Penitents wheâ—eof this was the form In case any one â—ad apostatized whether through errour oâ— infirmity or had fallen into some enormoâ—s crime the Church would not presently receive such an one into her Communon what repentance soever he did testifie but she appointed him a certain space 〈◊〉 time sometimes for some years togetheâ— within which he ought to give proofs oâ— true contrition She enjoyn'd him also to stand bolt upright in a distinct Corner â—f the Assembly which was the proper place â—f Penitents in a mournfull habit and visaâ— often with sackcloth and ashes with teaâ—â— and supplications to God and requests 〈◊〉 his Brethren that they would pray for â—im She appointed him likewise private fasâ— sometimes reducing him to Bread and Wâ—ter and thus it behoved him to accompâ—ish the prefixed time of his Repentance before ever he could be readmitted into tâ—e peace of the Church But for as much as it came 〈◊〉 pass that many were or at least it was feaâ—ed might be prevented by Death before â—hey had consummated or even â—efore eâ—er they had begun that prescrâ—bed time the Church taking the same â—nto consideration did provide accordiâ—gly for left they should be either hardned into an obstinacy or swallowed up of despair she frequently remitted of that severity so 〈◊〉 that if one had been condemned to a tâ—n years abstinence from the Communion she accepted of five sometimes also â—â—e penalty was commuted into some more tolerable consideration and this moderation they used not only towards those which were under the more immeâ—iate approach of death lest they should expire without a previous reconciliation to the Church but likewise towards suâ—â— as seem'd by a more than ordinary dâ—gree of contrition to compensate what â—as wanting of the prefixt tearm thereof This mitigation was managed by the pruâ—ence of the Church who weighing the â—ircumstances and quality of the offencâ—â— received such into her peace in whoâ— so ever she perceived sufficient testimonies of a serious repentance not expâ—cting till the period of time hereunto preâ—â—xt should elapse Such procedures were â—earmed Relaxations or Remissions A long time after that they gave them the title of Indulgences but in quite anotheâ— sense than what they are taken in at this day fâ—r this tearm signified no more in those Days than a discharge or an allay and mitigaâ—ion of Ecclesiastical censures and penalties with which the Church did by way of charitable Indulgency gratify Penitents Now we must note that for as much as Martyrdome was very honourable amongst Christians and those who were Prisoners for the Faith did by a frequent intercourse of Letters maintain a Correspondence with the Church who also highly esteem'd of those blessed Witnesses of and for the Truth affording them what Consolation they could the Penitents desirous of solace under that more rigid part of Discipline addressed themselves to those Martyrs soliciting them to intercede with the Church on their behalf as well knowing what credit they had with her and of what influence their Recommendation was the Martyrs hereupon made enquiry into the life and repentance of those Delinquents and in case they found them sincere and upright they imployed their utmost Intrest in interceding with the Church by Letter from Prison to this effect that she would please in favour of them to admit of such and such Persons into her Communion which they readily obtain'd of her and it is not to be forgotten how that those Penitents having frequently abused the facile nature of the Martyrs either through their mis-information or through over-importunate solicitations whereby they extorted from them that intercession the Church complained of that abuse which occasioned a breach of Discipline Now this is the only Intercession of Saints which was acknowledged in those days and how much it differs from that which was introduced afterwards is easie to determine Anno 240. c. ABout the Year 240 there happened a new kind of Devotion for whereas formerly they required the Martyrs whilst yet Prisoners to joyn their Supplications with those of other Christians and to pray here below for them and with them they began instead of that to admonish them that after their death they should be mindful of the living yea Christians did even mutually indent and covenant one with another that who ever should first exchange this life for another should remember the surviving and implore God in the behalf of them after their own decease Which howbeit it was but the particular zeal of some few yet served afterwards to pave the way to the Intercession of Saints Then also began the use of Confession to be partly restrained and partly enlarged beyond what it was formerly Penitents were the only Persons upon whom it was imposed it was never made but in publick in the face of the whole Congregation and even Malefactors failed not to discharge their Consciences into the hands of the Church before that themselves fell into those of the Executioner But for as much as
it self to our souls in order to their warmth quickening and nourishment but that his sacred Body must needs first redescend to us here below to be prostituted to a thousand indignities as would necessarily follow upon that local and gross carnal Presence which is taught and professed in the Communion of Rome We should not stick to call the sacred Ceremony of the Lord's Supper a Sacrifice but only an Eucharistical or a Gratulatory Sacrifice there being none Expiatory other than that which our Lord Jesus offered upon the Cross as the Apostle in the Epistle to the Hebrews proveth We should in like manner accord that none can ever eat of the Supper of our Lord with too much preparedness for fear of prophaning so sublime and dreadful a Mystery to use the notion of the Fathers forasmuch as those who approach unworthily and without a serious examination of their consciences that they may know whether they are furnished with Faith Repentance and Charity which are qualifications prerequired to the worthy participation of that holy Communion do instead of receiving the Gages of their Salvation take and receive in St. Paul's dâ—alect their own Condemnation In fine we should make it yet further appear touching many other controverted points that we are not so odious or hateful as we are represented But it may suffice to have remarked the more principal ones from which one may judge whether there may be place for promising our selves any re-union between those of the Church of Rome and us by holding of a Council in the manner by us propounded never doubting but that God would crown with his Blessing the design of so August and Venerable an Assembly and that the Bishops Doctors and Ministers of Christ constituting the same humbling of themselves in the first place before the Father of Lights from whom cometh every good and perfect gift as also every one of us in like manner with Repentance Fasting and Tears thereby with fervency imploring the assistance of his Holy Spirit he would infallibly vouchsafe the same unto us and grant that the Spirit of Charity Truth Peace and Concord might preside in a most singular manner in the midst of that Reverend and Pious Council whose Members should all of them be like unto the Golden Snuffers of the Tabernacle eminent for purity and excellency of qualification to the end they might be the more effectually serviceable in their sacred use of ridding away what is superfluous and that great Thief Antichrist which eclipseth the light and brightness of the Candle of Truth That were an happy day indeed which yet to us is rather matter of wish and woulding than fixed hope and expectation howbeit there is nothing impossible with God who hath his own times and seasons and holds the hearts of all Kings and People of the earth in his own hand Now unto Him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh effectually in us Unto him be glory in the Church by Christ Jesus throughout all Ages World without END A Summary of those Ceremonies whose Original is reported in this History according to the respective order of Time wherein they had their Rise Anno 110 c. THE Original of the Custom of carrying Offerings into the Church Why the Eucharist was called a Sacrifice The mixture of Water with Wine in the Supper The Custom of carrying the Eucharist to such as were not able to present themselves in the Assemblies The Kiss of Peace Fasting upon Friday and the Original of the Quadragesimal time or Lent Anno 160. c. The rise of the Custom of celebrating the Memorials of Saints the Dayes of their Nativity and of assembling in Cemeteteries Of the Confession and Satisfaction used in the primitive Church Anno 195. Of the Controversie commenced about the Feast of Easter-Day The first Juridical attempt of the Bishop of Rome Anno 200. c. Novel Ceremonies not practised at this day Vnction received into Baptism The custom of offering in Commemoration of Saints The manner how Offering for the Dead took its beginning The original of praying for the Dead The reason why Christians first used the sign of the Cross. Of the Indulgences of the primitive Church How Martyrs interceded with the Church in the behalf of Penitents Anno 240. c. Preludes to the Intercession of Saints Why publick Confession was changed into particular the rise of Penitentiaries What the Profession of Virgins was Whence the use of dipped Bread in the Eucharist proceeded Anno 300. c. Why the Table was called an Altar Why they began to transport the Corpses of Martyrs from one place to another The Dedication of Temples The structure of the Temple of the holy Sepulchre Why Pilgrimages into the Holy-Land were undertaken The invention of the Cross. The reason of erecting and painting of Crosses Whence the Vigils of Festivals and the use of Tapers in the Churches proceeded The original of a Monastick Life Anuo 320. The manner how Rules of Abstinence and Lawes touching Fasting entred the Church Anno 321. The first Institution of Patriarchs A Decree concerning Easter-Feasts Controversies about and the Commencement of Celibacy Anno 350 c. Apostrophees directed to Saints Pilgrimages undertaken to the Sepulchres of Martyrs Anno 380. The progress of Prayers for the Dead and in what sense they were conceived In what manner and quality Images were received into Temples Anno 386. The Celibacy of Ecclesiastical persons ratified by Decree Anno 400. The Rise of the Vigils of the Dead Whence the use of Chanting and Wax Candles at Burials proceeded Formalities observed in the reception of Penitents Crosses introduced into Temples The manner of the Church her proceedure towards Demoniacks The first conjectures about Purgatory among Christians Anno 450. c. Christian Liberty oppressed by reason of Fasts The Institution of the Fasts of the Four Times and of the Rogations Vigils of Saints converted into Fasts Anno 470. c. The Invocation of Saints by whom first of all introduced into the Church Anno 490. The attempt of some Hereticks affecting to reject the Cup in the Sacrament of the Eucharist Anno 500. c. The original of worshipping of Images amongst the Vulgar Anno 528. Extream Unction by whom instituted Anno 535. Processions by whom ordained Anno 536. Whence it came to passe that Altars were placed in the East The institution of the Feast of Candlemass Anno 600. c. The Invocation of Saints introduced into the Latine Church Statues erected in Temples The progress of the belief of Purgatory The Eucharist converted into a Sacrifice for the Dead The Canon of the Mass by whom composed The Mass-Song The Unction and Original of Priestly Vestments Perfumes and the Reliques of Saints in the Consecration of Temples Tapers lighted in broad-day-light The Rise of the Service in the Latine-Tongue Anno 605. The manner how the Bishop of Rome
for in them ye think ye have eternal life and they are they that testifie of me whence the Jews of Berea are commended for giving of themselves to conference and reading of the Scriptures as Timothy likewise whom the Apostle gives this advantagious Testimony to that from a Child he had known the holy Scriptures They forestall you with a disrelishing prejudice and aversation to such as profess a sequacious obedience to the Word of Truth espousing the same for their only Canon and Rule both of Faith and manners as if they were the very filth and off-scouring of the world not considering that God hath chosen weak things yea things contemptible and despised to confound the things that are mighty They tell you that the Company of such Professours is but small and inconsiderable but yet be it known unto them they are those to whom Jesus Christ hath said Fear not little Flock for it is your Fathers good pleasure to give you the Kingdom and how little reckoning soever they make of them yet are they nevertheless the Children of that Woman of Wonder who is represented to us in the Revelation having the Sun for a garment the Stars for a Crown and the Moon for a footstool whereby is given us to understand that she is priviledged and exalted above the inconstancy and volubility of things here below against whom the Devil hath vomited out Floods of Water that is to say in a Prophetick stile hath stirr'd up the People and Nations of the Earth to wage War with her and to devour her but God hath given her Wings that she might flee into the place which himself hath prepared for her to be there fed during the thousand two hundred and threescore prophetick dayes wherein the Truth of God shall be declared by the Witnesses cloathed in Sackcloth by which dayes according to the usual signification of such terms in holy Writing is notified to us the time that the Persecution of the Church under the Reign of Antichrist should continue as by that forelorn Apparel the slight Entertainment which the Word of God and the Publishers thereof should meet withal in and from the World If then there be in you any good inclination take heed that ye stifle it not to your own misery and confusion abandon your Errors and come rank your selves amongst the Children of the Kingdom come and embody with them into the Communion of the King of Glory his Spouse whose beauty is internal borrowing nothing from earthly pomp or ornament Come but not by stealth as Joseph of Arimathea nor yet by night only as Nicodemus but rather after their example ashamed of such reproachful pufillanimity and cowardise Come even then when he is persecuted to the very Cross to remand and rescue his Body Mystical may your heart which before possibly resembled that Rock out of which our Lord's Tomb was hewen become a heart of flesh and a fitting-Repository for the same that from rest and repose as yet afforded it therein it might appear to the World that ye have so far interessed your selves in its defence as that none can henceforth doubt but that your selves are a part of that sacred Corporation Let the example of those two goodly personages animate you unto the like generous resolutions and see that ye prefer or over-rate not your wordly advantages which ye fear ye shall lose by the means for are ye Counsellours men rich and honourable such was Joseph of Arimathea or principal Doctors in your Community very Masters in your Israel such was Nicodemus yet did those count all things but loss and dung for the excellency of the knowledge of Christ Jesus all the hatred and contempt of those of their own Nation the scorn and mockery of Infidels the rage and fury both of the one and the other could not restrain them from glorifying of God nor associating themselves with his persecuted Church even then when she seem'd destitute of all succour and refuge Shall earthly advantages be dearer to you than Heavenly ones Know ye not that terrible threat of our Lord that he will spue the Luke-warm out of his sacred mouth and that the fearful and unbelievers c. shall be expell'd the holy Jerusalem and thrown headlong into the Lake burning with fire and brimstone For whosoever saith he shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the Son of man be ashamed when he cometh in the glory of his Father with the holy Angels and Whosoever shall confess me before men him will I confess also before my Father which is in Heaven but whosoever shall deny me before men him will I also deny before my Father which is in Heaven It is not sufficient then that we believe with the heart unto Righteousness â—ut we must likewise confess with the mouth unto Salvation Think not that the example of David in retiring to the â—ouse of the Philistines for shelter from Persecution will bear you excused he having his own private reasons for justification of himself in that particular And as touching his counterfeiting himself a mad-man amongst them that was â—ure expence of reputation so that instead of any warrant from thence ye should take pattern by the extravagancies of Superstition and Errour to the miserable jeopardy and hazard of your eternal interest which one consideration oâ—ght to strike you with horrour and dread and deter you from the commission of such an heinous and prejudicial piece of cowardise Slight not then the wholsome Admonitions which are here given you henceforth reject spiritual Delilah who having once shaved off your hair quite emasculating and overpouring of you and by degrees reducing you into a miserable slavery hath also pluckt out the eyes of your understanding and in fine led you in triumph into the Temple of Superstition Cut all those Philistine-cords assunder with the sacred Sword of the Spirit the Word of God anoint your Eyes with that admirable Eye-salve and then shall ye be more happy than Sampson who lost his Life where many have lost their Inocency in the Temple of Idols ye shall depart out of that of Error with glory and triumph and be translated into the Liberty of the Children of God What an happy exchange will ye find it when in stead of Wood and Stone which they present you with together with I know not what numerous Reliques of Saints Cords of St. Francis Scapularies hallowed Grains and Tatters of Moncks and many things more of no better value ye shall feed upon the living Bread of the Word of God and suck of the sacred Breasts of his Consolations When ye shall seek no longer for the Living to the Dead as ye have done hitherto with those of whom God complains by the mouth of one of his Prophets but to the Law and to the Testimony to the Urim and to the
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-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
Controversie commenced therein It is the constant opinion of the Writers of Ecclesiastical History that the Apostles never imposed any Law obliging the Church to the observance of any Feast whatsoever no not so much as that of Easter but that such Solemnities were voluntarily introduced by Christians and authorized by custome And in effect the very diversity of usage found amongst them in that observance doth abundantly manifest the indifferency of the thing it self For all the Churches of Asia the less did celebrate the Feast of Easter upon the fourteenth day of the Moneth of March after the manner of the Jews alledging that this was their constant practice ever since Saint John did exercise his Apostleship in Ephesus But the European Christians in regard they would have no manner of communion with the Jews did celebrate the same upon the Sabbath following howbeit thiâ— difference did nothing infringe the unioâ— of the Churches But about the year 195â— it began to be controverted the one party labouring to reduce the other to thâ— tearms of one and the same Customeâ— touching which difference several Councils were held the Eastern in opposition to the Western and both in fine fomented tâ— that excess of heat passion as that Victoâ— Bishop of Rome made bold by a Process and Act of Jurisdiction till then unhearâ— of to excommunicate all the Asiatick Churches whereupon he was censureâ— by sundry Bishops Ireneus Superintendent in the French Churches by name who did both by Reason and Example remonstrate to him that such observances were things arbitrary and indifferent and that diversity therein did never heretofore interrupt mutual correspondence amongst the Churches Anno 200. c. THe Age ensuing was very fruitful in Ceremonies for besides that they retained many things proceeding from Jewish Custome The Pagans also incorporating themselves into the Christian Church inâ—ermingled therewith many and various Pagan Rites Now the Observances of that time were not all continued for many of them having been afterwards buried in oblivion are not at all practised at this day For the Church of Rome doth not approve that the Eucharist be administred to little Children which was practised then and a long time after that nor that it be celebrated in the Evening nor that the Baptized be made to tast of Milk and Honey as is practised in Africk nor of the Cannon forbidding People to pray â—neeling upon the Sabbath Day and from Easter to Whitsuntide and commanding them to Pray standing whence the tearm stations had its rise nor the custome of giving the Eucharist to Women to be by them carried to their Houses kept in Coffers and eaten in a corner nor that of sending it to the Sick by the hands of Children nor of that notorious abuse which was then in the Church of Rome of propining pure Water instead of Wine under pretence of sobriety in the Celebration of the Sacrament nor yet of that Prayer whereby they besought God for a proorastination of the last Day nor of many other Ceremonies which we pass with silence Let us then take a view of such as serve for modern pretence and the respective sources whence they are sprung It was a Pagan Custome that those who came out of Baths the use whereof was very frequent did anoint themselves with Oyle Wrestlers also and such as were to run a career that they might become the more supple and active were accustomed to oyle and anoint their Bodies Christians possibly in imitation hereof anointed those whom they Baptized in an Athletiâ—k or Champion-like capacity who were singled out to combat the World which Ceremony they authorized by the Old Testament alledging that it was derived from Judaisme This Vnction however can make nothing for the pretended Sacrament of Confirmation nor was it ever applyed to dying Persons as is practised at this day We have seen how that they carried their Offerings into the Church now for as much as they held their Assemblies upon the Days solemnized for the Martyrs the Offerings presented by them upon those Days were entitled Sacrifices or Oblations offered in memory of the Saints the circumstance of the Day occasioning that title for nothing passed in that action relating â—o the Saints other than simple Commemoration and those Offerings were not the Body of Jesus Christ but Bread and Wine only or the very first fruits themselves imployed unto several ends and uses It is further remarkable that to induce every one to contribute something the Names of those who offered and the offering it self were with a loud voice Proclaim'd in the Church which yet was by many disallowed of even a long time after At the same time offerings for the dead had their rise whereof we must know the Institution for though they might be reckoned amongst the Customes usheâ—'d in by Pagans nevertheless the intent of them was quite another thing than what they were afterwards applyed to Any one then having departed this life the year fully exspired they commemorated in the Assembly the Name of the defunct upon that day declaring how happy he was having dyed in faith and all that were present besought God that he would grant them the like exit which done the Parents or Friends of the Deceased that they might render his memory honourable presented the Church or the Poor present at the action with a certain quantity of Bread or other Alimentals many of them also at the same time took Order that their Names might after their Death through such acts of charity continue in a sweet savour in the Church bequeathing to that effect certain testamentary Legacies to be yearly paid to the Legatees upon the day of their decease upon which Foundations the Anniversaries were grounded Now those Offerings were only Memorials of the devotion of the dead not expiatory Sacrifices for the very Women who were never permitted to sacrifice did yet offer in Memory of their Deceased Husbands besides many presented such Offerings upon their birth-day this being an act of recognition only and a piece of homage paid to God who gave them life upon that Day Then also began praying for the dead which the Christians of that Age confess to be founded upon Custome and not upon Scripture ranking it amongst many other observances which are at this Day disallowed of by the Church of Romeâ— Now we must carefully remark in what sense Antiquity prayed for the dead for she never believed that they were shut up in place of torment and the Doctrine of Purgatory was as yet as unknown as fabulous but she held that the departed Souls of the faithful were not admitted into the joy of the beatifick Vision till after the day of Judgment and that they were reserved in some certain subterraneous place till the Day of the Resurrection she prayed then for the Consummation of their Glory and earnestly entreated that she might be joyned with them and have part in
â—hat they inter'd the Body under the Communion-Table for the custome of laying them upon the Altar was not as yet practised This zeal flamed yet further even to a research after the Bones of the â—ntient Prophets to which notwithstanding they yielded no kind of adoration The building beautifying of Churches was another product of this peace which with solemn Prayer they devoutly consecrated to God whereunto Superstition did in after times add the Ceremonies of Consecration Now we must know that the Infidels endeavoured what they could to abolish the memory of Christ's Sepulchre which was in Jerusalem heaping dust and dung upon it and built in the same place the Temple of Venus wherein they sacrificed The devotion of this Emperor Constantine was such as that he demolished those execrable Monuments and instead of them caused a sumptuous Temple to be built in the very same place where the Sepulchre of Christ was He built another upon the Mount of Olives and a third in Bethlehem At that time Palestina being purged from Idols many Christians prompted by a pious curiosity travelled to those places which had been ennobled with the presence and miracles of the Son of God especially with a purpose to see the Sepulchre wherein he was laid But this same repairing to Jerusalem being afterwards reckoned matter of Religion that error was suppressed by the most eminent Doctors of this Age. It was in this Journey that Helena the Mother of Constantine found as they say the true Cross and the very Nailes with which our Lord was fastened thereunto and however the History be suspected yet is it therein attested that Constantine caused one of those same Nailes to be put into the Bit of his Horses Bridle thus fitting the Relique for his Horse's Mouth he shewed that he meant nothing less than to iss it with his own Nor did Helena her self the supposed Inventress ever adore the wood of the Cross as one of the Fathers of the same Age hath observed We must here remember that the Primitive Christians had no other Cross than the bare Sign of it which they formed in the Air Now they report that Constantine whilst as yet interpendent and wavering between Paganisme and the Christian Profession saw one day in the Firmament a Cross with these words In this Sign thou shalt overcome The import of which device may best appear from the practice and procedure of Constantine himself who in memory of that Vision caused the form of the Cross to be made in his own Standard having above upon the top of it the two first Letters of Christs Name as is to be seen in ancient Meddals at this day The Sign then by which he overcame was the Name not the naked Cross of Jesus Christ He caused also his own Statue to be erected with his Sign which he likewise ordered to be formed upon his Moneys and painted upon his Ensigns and the Armour of his Shouldiers But we must note that for a long time after there was not any Cross received into Churches Christians during the persecution 〈◊〉 quently met together in private anâ—â— Night This Custome notwithstanding the emergent Peace they still retained whence we read that Constantine continued the sacred Vigils even till broad Day-light and caused big Tapers and Torches to be lighted up throughout the whole City for their more commodious intercourse in going coming in the Night as Lamps also in their Meeting-places to give light to all there present the Office of lighting of which belonged to the Acolytes One of the principal Vigils or Eves of the Year was that of the Night immediatly preceding Easter observed in Memory of the Resurrection of Christ for they passed the whole Night without sleep as watching for that Morning-hour wherein our Lord rose again from the Dead Those Vigils and Tapers were hitherto used without any Superstition Behold here another sequel of what was practised in the times of persecution Many Christians that they might shun that tempest retired unto Deserts and hid themselves in solitary places whence it came to pass that Persecution ceasing that solitude being with several become habituated and customary they confined themselves thereunto and spent the remainder of their Days therein whether because of the inveteracy of such a manner of life or for that the plainness hereof did better suit with them than the dinning noise of Cities or lastly because they suspected a return of the old storm But others there were acted with such a desire of imitating and following of them that there were many who even in the midst of the great calm and quiet of the Church began to affect a solitary life Thus did that become voluntary and matter of choice which by reason of the Persecution was before that compulsory and matter of constraint Hence the original of a Monastick life whose first foundation was about the same time laid in Egypt by Antonius afterwards it was extended to Syria by Hilarion to Armenia by Eustachius Bishop of Sebastia to Greece by S. Basile and to Italy by S. Ambrose Now though it be too true that many superstitious observances did accompany this piece of Innovation insomuch that Men suffered their Hair to grow to the length of that of Women yet was this Monastick profession quite another thing than what it is at present for such as in those Days devoted themselves thereunto were not tyed to it by vow observed no nice distinction of meats or habits hunted not after merit nor once believed thereby to attain unto that persection which is attributed to it at this day and it is further remarkable that the first Monks were Lay-men not capable of any Ecclesiastical Function that they maintained themselves upon their own hand-labor and not in a mendicant or precarious way and finally that they married many of them having Wives and Children for marriage was in them accounted lawful which at this day would seem monstrous in persons of the like profession Anno 320. c. TOgether with a Monastick Life the Rules of Abstinency entered which were soon after received into the Church till which time Fasts were free and arbitrary the Montanists being the only Persons who affected to enact Laws and prescribe Forms therein and it is observable that they urged the same reasons and used the same tearms that the Church of Rome doth at this day but those Antiquity condemned maintaining the free unrestrained liberty of Fasts till about the year 320. About this time in regard the profession of Monks ought to consist in a more strict manner of life than that of others they imposed Laws upon them more especially regulating their days and manner of Fasting which Laws passed from the Monks to the Clergy from the Clergy to the whole Church Now howbeit it be true that many held abstinency for a kind of perfection and others reckoned it a thing necessary and meritorious yet
notwithstanding the Law-givers themselves the Councils likewise and the most eminent Writers of that Age when they declare the sense of the Church therein affirm that Fasts are matters arbitrary that they appointed certain particular times of Fasting only for order-sake that the reason why some certain meats were forbidden was only to the end that by such austerity they might be the better disposed for the service of God that some being permitted to eat flesh and others prohibited namely such as might by eating scandalize others that prohibition was not as yet framed under pain of a mortal sin or damnation and in effect during the Fast of Lent the Church refrained not only from Flesh but from Wine also which yet many authorize by the example of the Nazarites and consequently this were to urge a rigid Judâ—ical observance But in brief the diversity observed in those days in point of Fasting is considerable for some abstain'd only from the flesh of Land-beasts but did eat of Birds others refrained even from Bread others again would not tast any fruit coming of Trees As touching the times from Easter till Whitsuntide there was not any one Fast day In Greece and Alexandria Lent continued six weeks at Rome only three moreover there were two Days in every week whereupon they did not fast at all to wit Saturday and the sabbath-Sabbath-Day In other places this Fast lasted but five or six days in some Churches it was alternative and interchangeable they fasting only one week in two now the very diversity used in such observances was a proof of their indifferency which yet was afterwards turned into a necessity and what progress it made we shall quickly see Anno 325. LEt us in the mean time consider what passed in the grand Council of Nice which afforded many Constitutions subservient to the sequel of this History That they might the better preserve a due union amongst the many Churches dispersed into so many several places they found it expedient to reduce them all under certain General Prâ—cincts to which purpose they setled Metropolitans in the more eminent Cities each of whom ought to supervise the Churches within his own respective Jurisdiction Thus the Bishop of Alexandria was entrusted with those of Egypt Lybia and generally of all Affrique the Bishop of Rome with the neighbouring Churches and afterwards with all those of the West those of Antioch and Jerusalem with the adjoyning Provinces This preheminency was conferr'd upon them by reason of the dignity of those Cities wherein they exercised their several Episcopacies Insomuch that Rome being the capital City of the Empire the Bishop thereof did hereupon challenge precedency to all the rest notwithstanding he held his own Diocess and Jurisdiction apart by himself The institution of those Patriarchs founded only upon Custome this Council authorized by Decree whereby they ordained that that Order should be continued consulting therein the maintaining of that dignity to the Metropolitan which they had acquired by Custome To those four a fifth was added afterwards namely he of Constantinople for as much as that City was the Imperial Seat and the Council of Chalcedon held about the year 450. decreed that he should hold the second place as being Bishop of New-Rome that the Bishop of Rome should have the precedency that being the Capital City but that the Bishop of Constantinople should enjoy the same respective primacy and equal Prerogatives for as much as that City had the same Senate the same Badges of honnourary and equal Rites and Privileges with old Rome which we here remark by way of anticipation since it will be needfull that we mention it hereafter In the mean time we must note that in this and succeeding Ages many general Councils were held wherein the Bishop of Rome was never President proof sufficient that the other Metropolitans did not acknowledge him for their Superiour that the name of Pope was common to all Bishops as appeares by divers writings of those times whence it is that amongst Grecians and Germains to this day Priests are called Popes that is to say Fathers according to the ancient signification of the name that all the Patriarchal Churches as having been dignified with the Residence of the Apostles themselves were named Apostolical which Title that of Rome hath ever since retained though common to her with the rest for we must know that the Chair of Antioch in that St. Peter resided there and that of Jerusalem possessed by S. James were entitled Apostolick Seats as well as that of Rome This Council of Nice determined the difference concerning the Feast of Easter and Decreed that all the Churches should Celebrate the same upon one and the same Day namely the Sabbath-Day after the full Moon or middle of March Now for as much as the use of Ephemerides was not so common as it is at this day and Astrology was best known in Egypt they therefore gave it in charge to the Bishop of Alexandria that he should yearly publish to the other Churches the time of Easter-Feast by express Letters which were by them tearmed Paschal Epistles and afterwards for the same purpose the Golden Number was invented howbeit in the judgment of many Mathematicians there be frequent abuses in that Calculation In the same Council there was a Question moved touching the â—elibacy or the unmarried state of Ecclesiastical Persons which many affected to introduce Certain it is that till then marriage was ever reckoned allowable in persons of that capacity only some few there were who soon after the death of the Apostles began to reject the same which yet was no sooner by them attempted than suppressed But about the year 308. in some Provincial Councils the first Laws touching Celibacy were enacted whereof this was the Form They demanded of such as desired to be prefer'd to any Ecclesiastick charge whether they would refrain from marriage or not if they answered yes they were never afterwards permitted to marry but in case they replyed no they allowed that after their Election they might marry but then the Election was for some time defer'd to the end that if possible they might find out some or other who could content himself to live unmarried Now this they did not that they thought marriage was inconsistent with the Clergy but because of the poverty of the Churches as not having means sufficient for the maintenance of the Families of their Pastours and thus they passed to a peremptory prohibition of the same to the end that Church goods might not be distributed amongst their Wives and Children or else lest natural affection to their own flesh and blood might happily hinder or interfere with the functions of their charge This is the only account by their own confession which their Legislatours could ever give hereof which yet hath hitherto been judg'd impertinent since that by the same reason it would follow that all who have Parents or Brothers
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
this very reason they began to transport them from one place to another The common People spent the Vigils or Wakes in the cemeteries of the Martyrs thither they carried Victuals that they might be thereby sanctified yea they lighted up Tapers in broad Day light in token said they of joy and triumph But we must likewise note that all those were the procedures of private Persons only and no wise approved of by the Church true it is the Bishops were constrained by the prevailing multitude to connive at those abuses whereof yet they acknowledged the enormity This toleration nevertheless did not forestall their utmost endeavour for stopping of that torrent for at the same time both Doctors and Councils condemned those extravagancies prohibited the lighting up of Torches in honour of the Martyrs interdicted Vigils repressed those who carried victuals to their Sepulchres as having derived that custome from Paganisme and taught that the Reliques of Saints ought to be buried and not transported from place to place that the custome of swearing by the Reliques of the Dead was purely Paganish and that many built Sepulchres for Martyrs meerly out of vain frivolous dreams Anno 380. c. THe original of praying for the dead we have seen in the former age come we now to view the growth and progress of the same This custome sprung originally from a natural affection in the surviving was at length received into the Church and in after time continued therein The Emperour Constantine being dead all the People prayed for his Soul but as we have already noted those Prayers were made in a sense quite other than at present for all the Fathers of the first ages were of an opinion which is at this day rejected by the Church of Rome namely that the Souls of the righteous are reserved in a common Receptacle until the Resurrection and upon this supposition they ground their praying for the dead Now for these reasons did the Church pray for them viz. 1. To the end God might please to glorify them in due time hastening their Resurrection 2. To the end the Judge might upon the last day be propitious to them and not deal with them in rigour 3. It is remarkable that they prayed even for the Patriarchs for the Prophets for the Evangelists for the Apostles for the Martyrs yea and for the Virgin Mary whom yet they believed not to be in Purgatory but their end herein was that it might please God to increase their glory whence we must note by the way how far they were from praying to the Saints since that they prayed for them and the truth is antiquity informeth us that one of the main reasons why they prayed for them was that they might by so doing distinguish them from Christ whom none prayeth for but all pray to 4. But which is yet more strange they went so far as to pray for the very damned to the end they might procure for them said they some allay and mitigation of their pain for in as much as misguided zeal is no where bounded they affected to extend their charity even as far as Hell it self being strongly opiniated that the Prayers of the Church in the behalf of the damned might be available for qualifying and asswaging of their torments and rendering of their infernal state more supportable thus did they inconsiderately kindle strange fire upon the Altar and made their censors smoak through the superstitious flames of a preposterous devotion But behold an innovation of a lamentable sequel The primitive Christians had not as yet received any Images this the Pagans upbraided them with as a notorious defect The Church had condemned the Gnosticks famous Hereticks who used Images even that of Christ himself Eusebius saith in his Ecclesiastical History that this usage was derived from Pagans who were accustomed to honour the memory of their Deliverers with Portraits and Images which that they might cloath their Idolatry with a specious pretext they yet further alledged to be as so many Books representing Divine things The Emperour Constantine caused the Image of the good Shepheard to be made but not with any intent of having it placed in a Church The Statue of Daniel in Brass was also erected in the middle of the Market-place of Constantinople The same Historian Eusebius writing to the Emperess Constance tells her that Christ even as he is Man cannot be represented by the Pensil True it is at the same time there was a Statue shewen in Cesarea which they said was that of Jesus Christ erected before that in a private House where the Woman was cured of the bloody flux mentioned in the Gospel was also represented and fron that Statue undoubtedly the Portrait 〈◊〉 Jesus Christ in Nicephorus was drawn and afterwards imitated by Statuarie and Painters Now for as much as Juid◠the Apostate had caused it to be defaced and the Pagans in despight to Christ ha◠broken it into pieces the Christians recollected all the fragments and placed them in the Church But about the year 380. they began to embellish the Churches wherein they assembled with Pictures whereby they represented the sufferings of the Martyrs rendering them more palpable and affective to the beholders as also some Scripture-Histories as Abraham's Sacrifice Christ's Miracles c. And for as much as the Agapes or Feasts of their Assemblies were as yet practised by Christians the objects there presented before their Eyes were of use to preven◠intemperancy We must therefore remark that those Images were only Historical serving for commemoration only not for veneration Likewise that the same were no other than plain Pictures For Statues were not received into Churches till a long time after But briefly that which was most remarkable herein was the opposition then banded up against this novelty there having been even Councils which expresly prohibited the use of Pictures in the Church Moreover such was the Devotion of many even after this innovation that they would not endure any Image in their Churches Epiphanius one of the most famous Men of those times relates this passage that being in a certain Village in Palestine he observed at the Church-entry a painted Cloath having like the Picture of Christ or some Saint upon it Now when that I beheld saith he that they had as it were under colour of Scripture-authority placed the Image of a Man in the Church of Christ I cut that Cloth and councelled them much rather to wrap up the dead Corps of some poor Person therein Anno 386. THe Celibacy of Ecclesiasticks was hitherto used more through private devotion than by vertue of any publick suffrage and determination of the Church But about the Year 386. Syricius Bishop of Rome was the first that did by publick Decree provided there be nothing of forgery in the case prohibit marriage to the Clergy of the Churches within his Jurisdiction
howbeit this was not universally observed for even till the year 950. we finde in the Catalogue of History throughout all the Provinces of Europe a great number of Ecclesiastick Persons married famous Doctors impugning the Law of Celibacy and which is yet more Roman Bishops descended of Ecclesiastical Parents who were married even during their Clerk-ship as was Boniface I. Felix III. and Gelasius I. thus many Ages passed before that this Decree was received Anno 400. c. WE now enter upon that time whereof St. Augustine complained saying that it was so universally stuffed with Ceremonial Observances that the condition of the Jews living under the servile Yoak of the Law was much more supportable than that of Christians under the Gospel as we shall see in good part Howbeit we shall omit divers Rites introduced in the fifth age which were never approved of by the Church of Rome as the burning of the superplus and remainder of the Sacrament after that all had communicated the sending of the Sacrament to new married couples to be by them joyntly received at home in their own Houses the thrusting of the same into the mouth of the dead a most prophane abuse We shall likewise forbear to mention all those innovations which having been commenced before were continued in after time and shall only note the progress of the same and the rise of such as followed thereupon each according to the order of time wherein they began to appear As therfore we have already seen in what respect Primitive Antiquity prayed for the dead in like manner we must know what was the intent of the Vigils which ensued upon that usage It was an ancient custome that as soon as any one had given up the Ghost they called some Ecclesiastick Persons who spent the whole night with the friends of the dead entertaining them with some serious and seasonable discourses grounded upon the Word of God for their instruction and comfort To this purpose they sung also Psalms disposed by way of Antiphonies or Versicles interchangeably answering one another and recommended the departed Soul to God to the end that pardoning its sins he would vouchsafe to preserve it from Hell and eternal Death Judge it in mercy upon the last day and give to its Body a glorious Resurrection but never to the end that he might deliver it out of Purgatory though that be the consequence drawn from thence at this day and indeed the Greek Church Prayeth for the Dead which yet never believed a Purgatory To those Funeral acts another Ceremony was added It was a Pagan custome that their Champions who had won the prize in wrastling were conducted to their Houses with Songs of Triumph and burning Torches in token of honour and congratulation this our Christians applied to their dead as those who after that they had fought the good fight had finished their course and obtained the Crown of Glory They then inter'd them with singing of Psalms by way of thanksgiving to God and consolation to the surviving as also with lighted Tapers in honour of the burial of the deceased for the reason of that Ceremony is thus expressed by S. Chrysostome who lived in the beginning of this Age. Tell me what mean the Lamps lighted up at Funerals Is it not because we accompany the dead as so many magnanimous Champions What mean the Hymns Is it not because we glorify God and render thanks to him for that he hath already crowned the defunct delivering him from all his toile and dolour Is it not for this very end that we sing Psalms and Hymns And why callest thou upon the Priests and Singing-men Is it not for comfort to thy self and for honour to the deceased The formalities observed by the Church in the reception of Penitents were likewise multiplied which in those Days were thus practised When any one who had incur'd excommunication petitioned that he might be released from that censure making protestation of repentance the Bishop who had excommunicated him and twelve Priests with him repaired to the Church-door where the Penitent presenting himself cloathed with Sack-cloath bare-footed with a dejected countenance his head covered with ashes weeping and sighing implored forgiveness and promised amendment of life for the future Then the Bishop taking him by the hand gave him entrance into the Church and admission to the Communion But in case he did again relapse into any crime he was no more capable of admission to Penance but dealt with as one relapsed so as that they never gave him the Sacrament save only at the very point of death Then also were Crosses received into Churches whereas formerly they were only represented upon Money and Military Banners but held only for meer memorials of Christs death and not for objects of adoration for so do the Christians of those times explain themselves therein It is further remarkable that theirs was only the simple form and figure of the Cross and that the Image of the Crucifix was not received into the Church till a long time after Authors of the same age make mention of a custome which was afterwards turned into Superstition As long as the gift of miracles are subjected in the Church she was endowed with an especial vertue of dispossessing and chasing away Devils but this gift being once antiquated and superseded they found no better expedient in the case than to conduct the possessed into the place of publick Assemblies to the end that the Church might pray for and over them and those Prayers frequently obtained deliverance for those poor Demoniacks But they afterwards constituted Exorcists under the notion of an Office to whom they attributed Jurisdiction over Devils empowering them to torment and chase away the same by vertue of their conjurations Now many had hitherto disputed about the state of Souls after death But Origen who lived about the year 230. and who may well be called the Origin of many Errours seems to have been the first that made way or entrance to the belief of Purgatory This Doctor taught that all Men the faithfull as well as the ubelieving shall pass through that Fire which shall consume the World upon the last day after the Resurrection which opinion was embraced by many but condemned by the Church nor can any thing be urged from hence in favour of Purgatory for that whereof Origen spake is not as yet kindled and is in every respect different from that of the Church of Rome But those controversies touching the condition and mansion of Souls departed beginning to multiply about the year 400. some certain Persons corrupted with the fabulous Narratives of Pagans conceited with them that they are purged and refined in some place or other before that ever they be received up into Heaven Those discourses were managed by way of probleme and not in form of a positive assertion and in this sense St. Augustine writes and resolves the whole question
by a may be Thus the first Doctrine concerning Purgatory was problematical only not Dogmatical or matter of faith till a long-time after that as we shall see in its proper place Nevertheless for the Readers satisfaction we shall hear subjoyn the testimony of two Fathers amongst the many of the first Antiquity to the end that it may appear what the belief of the Primitive Church was touching the state of Souls departed St. Justine Martyr who lived in the 130. year of our Lord speaketh of it thus After the dissolution of the Body saith he there is immediately a separation made of the just and of the unjust for they are conducted by the Angels to places worthy of them namely the Souls of the just to Paradise where they enjoy the society of Angels and Arch-Angels yea and the very Face of our Saviour Jesus Christ himself but those of the unjust to the infernal mansions St. Irenaeus Bishop of Lyons in the year 160. The Preachers saith he who are the Disciples of the Apostles affirm that those who are translated from hence are transported into Paradise that being prepared for just Men and such as have the spirit the place whither St. Paul was caught up where he heard things unutterable and that they should continue there till the consummaâ—ion and end of the World seeing incorruption And thus Erasmus in his animadversions â—pon that Father observeth and good â—eason he had De purgatorio nulla mentio â—hat there is no mention made by him of â—urgatory justly acknowledging that that â—ious Author spoke as one wholly unacquainted with any such Fable and for this reason it was ordered by the Expurgatory Index both of Spain and of the Low-Countries that that note of Erasmus should be quite obliterated Anno 450. c. IT hath been already observed when how and by what degrees the publick Confession of Penitents was changed into a private one in the Greek Church only But about the year 450. the same alteration did likewise befall the Western Churches which had ever till then retained the use of publick Confession Christian liberty also in matter of Fasts was maintained till about this time The Doctors that flourished in this age having taught that Christ never commanded 〈◊〉 to imitate his Fast of forty days that Fasting is the last and lowest of vertues that true Fasting consists in abstinency from sin that Fasting indeed is commanded in the Scriptures but as touching the particular days of Fasting nor Christ nor his Apostles did ever enact any Ordinance that it is matter of freedom and indifferency to fast upon some certain Days that the choice and distinction of meats is not matter of Religion c. We have likewise seen how that Fasts were diversly observed both as to their time and manner and that they abstained not only from flesh but from Wine also and we may yet further observe how much the Fasts of the first differed from those of modern ages in that the Lent of the ancients did ever begin upon the Sabbath which followed immediately upon that of Whitsuntide But the liberty of the Church herein was through the Laws of new Councils and multiplicity of Fasts at length suppressed For Leo I. Bishop of Rome did about the year 460. ordain the observance of four Solemn anniversary Fasts namely Lent Whitsuntide the seventh and tenth Months not denying but that the two last were in imitation of Judaisme There be some Authors who speaking of the Fast of the four times or four Weeks of Ember or imber-Imber-days and of the Institution thereof give this reason for the same Pope Gelasius had decreed that the Ordination of Priests and Deacons should be performed upon those Days now for as much as that action was after the example of the Primitive Church Acts 13. 14. managed with Fasting and publick Prayer the Fast of the four times was hereupon introduced and notwithstanding those Ordinations were not performed any more at that time yet was the custome of of Fasting afterwards continued In like manner as touching the Vigils of Saints the name indeed was retained but the use of them quite changed for the Wakes upon the Night preceding the solemnity of any Saint were turned into Fasts howbeit the name of Vigil remained The Fast of Rogations came to pass soon after for there happening in several places in Lyonoise in France divers Earth-quakes Conflagrations and many dangers incur'd through wild Beasts those publick calamities moved Mamert Bishop of Vienne in Daulphinoise to ordain that upon some certain Days every year there should be publick Prayers made with Fasting and acts of repentance Thus were the Rogations instituted which reached even to Forreign Provinces as we shall see streight Anno 470. c. WEe have seen some seeds and beginnings of the Invocation of Saints towards the end of the preceding age It was not used in the Church but only amongst some private Persons and that as yet with some hesitation They began then to conceive new opinions touching the Martyrs to rely upon their Intercession and to attribute vertue to their Sepulchres St. Augustine tells us that the stronger and better Christians had no such custome but the weaker sort only and those too by way of Indulgence This abuse prevailed so much as that the transportation of Reliques the resorts of People the honours conferred upon Saints which at the beginning were tollerable were now advanced to an excess The Body of Chrysostome being transported to Constantinople the Emperour Theodosius kneeled down before it praying it to forgive his Parents who had persecuted it whil'st living But against this Superstition the Fathers of this age like as their Predecessours before them remonstrate after this manner The Souls of the dead intermedle not with the affairs of the living The Saints are not our Mediatours We applaud the Martyrs as those who have fought in the defence of the truth and maintained the purity of the Faith we worship them not build them no Churches offer them no Sacrifice But to what purpose then are those solemnities To the end that we may thereby glorifie God because of their victory and encourage our selves to follow their example that we may share in their Crown and reward But that we may attain thereunto must the Saints be invoked In no wise but we will only implore aid from the true God himself who made them both Men and Martyrs This then was the Language of the Church and we must remember that for as much as in the Assembly before the Communion they celebrated the memorial of the Saints St. Augustine speaking of that Commemoration informs us that the names of the Martyrs were then rehearsed in rank and order as the servants of God who had overcome the World through the Confession of their Faith but that they were not invoked which is at this day verified by the more ancient Liturgies and set Forms of publick
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
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.
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
rest of them whom God miraculously preserved till this present time in some parts of Provence and divers Valleys of Piedmont being joyned to our Churches from the very beginning of the Reformation They disowned as they do at this day Papal Authority Transubstantiation Purgatory the Invocation of Saints Images Merits Monastick Vowes and all other Opinions which were in like manner rejected by the Reformed Churches of those times they embraced for their only Rule both of Faith and Practice the Old and New Testament their course of life also was simple and unblamable by the very relation of Claudius de Seissel Bishop of Marseilles who in a Book written against them howbeit he terms them mis-led in matter of Doctrine yet nevertheless acknowledgeth that as touching Life and Manners they were without reproach amongst men giving themselves with all their might unto the observance of the Commandments of God And many other sober Writers howbeit their Adversaries also have yet likewise acquitted them though not from all yet at least from the more heinous accusations Amongst whom was the Monk of the Valleys Sernay and James of Riberia who lived in the time wherein the Count de Montfort fomented so cruel a War against them namely in the beginning of the 13th Century so that we might easily gather that as hath been said all the grudge they bore them all the horrid accusations which they devised on purpose to brand them and make them odious all those proceeded from no other cause than that they withstood the Pope and his Innovations and for their animating the people against them Hence also it was that the Popes to the end they might quite exterminate them published divers Croisades after the year 1208 till the year 1243 during which time terrible Massacres were committed there being by the relation of some Historians above two hundred thousand cut off Yet notwithstanding we cannot think that any man of Reason would once imagine that if their colours had been as black as those wherein Rome and the Monks do paint them Alphonsus King of Aragon Raymond Count of Tholouse the Prince de Bearn the Counts de Foix Bigorre St. Gilles Comings Carmain Villemur Vicount de Beziers and Carcassonne and many other Barons and Persons of Honour would ever have upheld and protected them especially the King of Aragon and the Vicount de Beziers who were of a contrary Religion nor that any others would ever have imbraced their Faith therby becoming the objects of publick hatred and exposing themselves to exile and misery Add moreover that the Legats of Pope Innocent III. attended with many Abbots and Doctors of the Romish Communion being assembled to hold a Conference with some of the Pastours of the poor Waldenses and Albigenses the only thing propounded at that Conference upon the part of the said Pastors was these three ensuing Positions 1. That the Masse with Transubstantiation was a meer humane Invention 2. That the Church of Rome was no Church of Christ but a Church of Confusion drunken with the blood of Martyrs 3. That the policy of the Romish Church was nor good nor holy nor over established by Jesus Christ. From whence it is evident that therein lay the very crise and sum of the controversie and the chief controverted points of their Belief which in the year 1281 as appears by an Extract of the Municipal Priviledges of Realmont in Albigeoise was still professed by a great number of persons throughout all those quarters and indeed this prov'd no unfruitful Seminary being that not only the City of Realmont but likewise the whole Province of Languedock and other adjacent places God having in the beginning of the last Century caused his Word as it were to regerminate and sprout afresh yeelded a more goodly and plentiful harvest than that of the other parts of this Kingdom Anno 1315. NOw in this year appeared that great person Arnauldus de Villa Nova Doctor in Medicine and Chancelour of the University of Montpellier well skill'd in the Latine Greek and Arabick tongues for his knowledge in the Liberal Sciences the very wonder of his Age who in many excellent Treatises by him composed doth mightily inveigh against the Errours of the Romish Church he said that he perceived the very face of Antichrist in the Papacy and the order of Monks That Divines have wickedly confounded Philosophicall Dreams with sacred Scripture that in the Sacrifice so denominated from the Altar the Priest offered nought to God and that the Masses did nothing avail either the quick or the dead that Papal Constitutions were no other than humane Traditions containing only the doctrines of humane works and he proved by the Prophet Daniel and many other Authorities that Antichrist should in the height of Tyranny persecute the Faithful For which Opinions he was by the Jacobins of Tarascon judged a Heretick and whilst the King of Sicily was sending him to the Pope he died at Genoua James King of Aragon in an Epistle written to the same King of Sicily his Brother gave him a very good testimony Anno 1371. JOHN VVICKLIFF Doctor and Professor of Divinity in the University of Oxford a person of an exemplary life and conversation was at this time a strenuous Defender of the Truth of the Gospel zealously withstanding the corruptions and superstitions of Popery he was protected as long as King Edward III lived This Prince as also the Prince of Wales John Duke of Aquitany and of Lancaster his Brother the Earl of Salisbury the Baron of Cobham Lewis Clifford William Nevil and John Montaigue Knights Thomas Latimer Robert Ridgly Chancelour of the University of Oxford and many other Lords and persons of the prime Nobility and Clergy of England adhering to the Doctrine of the said Wickliff by the relation of Thomas of Walden and Croxton in his Chronicle who wrote against him But under the Reign of Richard II through the solicitation of the Pope and Monks he was banished afterwards being recalled from Exile he died peaceably in the year 1386 in the Parish of Luterworth where he had been Pastor But forasmuch as the Rage and Fury of the Adversaries doth exasperate them unto a Persecution of the Faithful not only to death but even to the very grave the Bones of this man of God were in the year 1451 at the instigation of the Court of Rome digged up and publickly burnt whose Ashes were in their time a Mystical Seed Anno 1414. JOhn Huss Batchelour in Divinity and Jerome of Prague Doctor of the Sorbonne persons of great Learning and no less integrity of Life who had from the year 1400 published the Truth of the Gospel in Bohemia having reap'd some first-fruits amongst the remnant of the Waldenses in those Countries and amongst some others that had professed the Doctrine of Wickliff they did so laboriously cultivate and improve the Lord's Field as that they left an abundant and excellent harvest behind them Now forasmuch
Supper nor of Images in Temples nor of an Vniversal Bishop in the Church nor of Souls in Purgatory nor of a Queen in Heaven Then the Spouse of Christ in all her more glorious apparel had no greater Ornament then that she was without Ornament and the mystical Jerusalem instead of glittering with pompous Ceremonies shone with purity of Doctrine and sanctity of Life But when once God had received up into a higher Orb of glory those great Luminaries which did illustrate and besparkle the Firmament of his Church the sacred Band of the Apostles once removed out of this lower World and the Generation which had the honour to be the eternal Wisdoms immediate Ear-witnesses dislodg'd of their secular Mansion then was there a Door opened to Humane Inventions for those who succeeded them in that work though they retained the same Foundation yet did in stead of Gold Silver and precious Stones build with Wood Hay and Stubble Howbeit the Disease grew not so soon to that extremity which it afterwards acquired this so universal and prodigious an alteration was not brought to pass in an instant nor yet by one only Instrument the current of many Ages the Introduction of new terms the Pomp of Paganisme the weakness of Opponents the ignoranee of the People the connivance of their Teachers the suppression of religious Books worldly prudence and superstitious zeal did with a kind of emulation contribute hereunto erecting by little and little that Tower of Babel even to the very Pinnacle of iniquity and like as in Nebuchadnezar's Statue the head was of gold the arms and breast of silver the thighs of brass and the legs and feet of iron and earth even so when we reflect upon the Visage of the ancient Church it appears to have been altogether pure as Gold but according as we descend to subsequent Ages we may perceive therein a plain palpable declension and degeneracy until at last we arrive at an Age of Iron and stuff quite different from the first This Innovation was commenced from things which might have been judg'd in and of themselves matters purely indifferent had not the sequel prov'd fatal and pernicious they having been advanced from an indifferency to superstition for they were for the most part usefull observances for the time then being but in after times ill explained and worse applyed They made their first entrance into the Church in the second Century or Age thereof that is to say about the hundred and tenth year of our Redemption Those of them who are the most remarkable do here ensue all related according to the order of time respectively wherein they had their rise Anno 110. c. IT being customary with the Jews when ever they made their solemn appearances before God always to carry along with them some present or other in their hands especially of the fruits of the Earth in token of homage acknowledgment the ancient Christians wherof a great part was descended of the Jews followed that example insomuch that at their publick Assemblies every one brought along with him a certain quantity of Bread and Wine or of the first fruits thereof in corn grains or grapes which were sanctified and consecrated to God by prayer afterwards of this same Bread and Wine they apportion'd one part for the Communion of the holy Supper another was eaten in common for the Agapes or Love-feasts were continued after the Days of the Apostles and the Surplusage was either distributed amongst the poor or else did of proper right appertain to Ecclesiastick Persons Those presents testified the devotion of the givers insomuch that this charity beginning by degrees to wax cold the Doctors exclaim'd and severely inveighed against the rich in that though themselves brought nothing with them yet they were not ashamed to eat their share of what was contributed by the poorer sort Now the gifts thus presented by the People were called Offerings From thence it came to pass also that the Eucharist was sometimes called a Sacrifice or an Oblation not expiatory but gratulatory only for the Fathers of that Age say that They offered to God the first fruits of his Creatures which words cannot be understood of the Body of Jesus Christ howbeit they served for a pretence afterwards for changing of the Supper into a real Sacrifice Amongst the other Innovations of those times we should likewise recount the mixture of Water with Wine in the Eucharist a practice which was never authorized either by the Sacramental Institution nor yet by Apostolick Ordinance It might nevertheless have been tolerated as a matter of indifferency but at this day it is reckoned amongst things necessary There was another custome foisted in at the same time for they judged it advisable to carry the Eucharist to such as were not present in the Assembly more especially to the sick likewise in case any Bishop or any other Person of Quality being a stranger had arrived at their Cities they presented them with some of the Sacramental Bread and Wine congratulating them by that symbol of Fraternal communion It was also an usual thing with them when publick Prayers were ended to kiss one another interchangeably with a holy kiss in token of peace and brotherhood After that they proceeded to levy censures against those who prayer ended did frustrate themselves of this same kiss of peace which was amongst them a signal of Reconciliation but is at this day changed into a ridiculous Ceremony There were at the same time divers Fasts introduced not under the notion of any Ordinance or necessary observance nor yet by way of distinction of Meats blood excepted and things strangled the use oâ— which was prohibited for a time but oâ—â— of custome only and that proceeding noâ— from the publick Authority of the Church but from the simplicity of private persons for in case any had made distinction oâ— meats for conscience-sake forbearing thâ— use of Flesh and Wine and thus prejudiced their health by immoderate fasting or would have had the Church tyed to particular Laws and prescription of the times duration and forms of fasting Antiquity without all peradventure would have suppressed such as appears by the instance of that Arch-heretick Montanus whom it condemned for attempting in like manner to stifle and infringe Christian liberty It was the custome of most Churches at that time to hold their Assemblies upon Wednesdays Fridays in order to the celebration of the Sacraments and publick Prayer and that they might be the better prepared for due attendance thereupon they gave themselves to fasting upon those days this they did not that they believed fasting to be essential to holiness for they rejected the Fast of the sabbath-Sabbath-Day which yet was the prime day of their religious exercises But there was an anniversary Fast which they celebrated before the Feast of Easter whence the Quadragetimal time proceeded and it is of importance to know what