A HISTORY OF ANCIENT CEREMONIES. CONTAINING An Account ●f their Rise and Growth, their first Entrance into the Church, and their gradual Advancement to Superstition therein.  
Written originally in French, but now, for general information and benefit, faithfully translated into English.  
The Second Impression Corrected, the first being, 1668.  Mark 7. v. 7, 8, 9 — In vain do they worship me, teaching for Doctrines the Commandments of men; for laying aside the Commandment of God, ye hold the Tradition of men, etc. He said likewise unto them, Full well do ye frustrate the Commandment of God, that ye may keep your own Tradition. 
London, Printed in the Year, 1669.   

THE TRANSLATOR to the READER.  
THe Degeneracy of the Church (Christian Reader) from that Faith, which was by the Apostles, delivered to the Saints; by Christ himself to the Apostles; and by God the Father, to Christ; is matter of sad and serious, but seasonable speculation: The Primitive Church, was by reason of her more immediate Conjunction with the Sun of Righteousness, a burning and shining Light; but alas! How is the Noble Vine become a Degenerate Plant! yielding instead of the Clusters of Canaan, the wild Grapes of Gomorrah! What Tares have there been sown in God's Enclosure! What Chaff mixed with his Wheat! What store of Wood, Hay and Stubble, in stead of Gold, Silver and precious Stones in his Sanctuary! How is Christ's Body Mystical become an Ichabod! This burning and shining Light becoming successively ever after the first Century and Age of the Church, for the space of fourteen hundred years downwards, either, 1. decayed and remitted, cooled or clouded; the Light of Truth eclipsed with (its common Bushel) Ignorance; the heat of Zeal rebated into (its ordinary Quench-coal) sinful Neutrality and Lukewarmness. Or, 2. divided, (and that with no less cruelty towards Christ's Mystical Body, than was used towards the Baptist's natural one); she frequently shining, when she did not burn; or else burning, when she did not shine; Light and Heat, Truth and Zeal, very rarely concurring both together (at least in any eminent degree) in her declining state; so that either her Faith was dead, being without works, (the fruits of Zeal) or else her Zeal blind, being without Knowledge, (one degree of Faith) she, Sampson-like, losing both sight and life in the Temple of Idols. Or, 3. and lastly, (which is worst of all) depraved; Light and Truth, with Error and Heresy; Hea● and Zeal, with the strange Fire of Ido●latry and Superstition, Jewish-Pagan Rites and Ceremonies, the truest Marks of the False Church of Rome, (many or most of which myself have been an Eye-witness and Spectator of abroad) both the one and the other gradually introduced into the Church, and vigorously propagated, even to an Universal Corruption, in matter both of Doctrine and Worship therein; (especially since the Rise, and during the Reign of Antichrist, who hath not failed to join the Serpent with the Dragon, Policy with Cruelty, for that end; for which very reason our Retreat and Secession from that Adulterous Church should be, (to speak with St. Jerome) a thousand times the dearer and more precious to us; 
Hieron. ad Marcellan.  and may we, in conformity to a higher Oracle, never say a Confederacy to her more, except upon God's own terms of Accommodation, 
Jer. 15. 19  Let her return unto thee, but return not thou unto her); till that blessed day of power whereon the jealous God, zealous for his Truth and Worship, raised up and animated those famous Champion-Worthies, Luther and Calvin, with their fellow-Reformers, Wisdom's Advocates as well as Children, unto a rescuing of the Truth, holden so long in unrighteousness, and an earnest contest for the (abovenamed) Faith, which was once delivered to the Saints, dictated by God's own Spirit, recorded in his Word, and by a continued series & succession of his Servants, Professors under both Testaments, ever since the War was first commenced between the two Seeds, without interruption owned and maintained, professed, preserved, propagated, and through his good Providence (Truth's chief Guardian) happily transmitted and conveyed to us at last; (God having never left himself without a Witness of his Truth in the Church, more than of his Power in the World) which they polished and refined, and (for the hand of the Lord was with them) recovered to a considerable degree of primitive light and lustre, resolving all into original Authority, the Law and the Testimony: Howbeit our Adversaries of the Romish Church do ignorantly or insolently, charge the Reformed Religion with Enthusiastic Novelty, as being of an hundred and fifty years' date, and of yesterday; calculating its Rise by its Resurrection, the Sunrising, by a Sunshine; as if its Reformers were its Authors, and they Founders where they were only Repairers: Whereas themselves do in the mean time like the Gibeonites, under colour of the rags and tatters of their superstitious Ceremonies, and the dry and mouldy Bread of their corrupt Doctrines, pretend to be come from far; as if the Ancient of Days were the Parent of their novel and spurious Brat; but we who have consulted the mouth of the Eternal God, have not so learned Christ, being informed and ascertained by the only Infallible One, that how specious & plausible to flesh and blood, soever, their Religion be (it being ever, as I have observed, fuller of carnal and meritricious Allurement, than of Argument), yet from the beginning it was not so.  
Now Reader, being that this ensuing Treatise (dedicated under its first Edition, by its Anonymus, but judicious and sober learned Author, to King Charles the First, of blessed Memory; and under the last, with Additions by another very good hand, to King Charles' the Second, our present Sovereign) comprehendeth a brief Historical Account of the whole; more especially, of the Rise and Growth of Church-Rites and Ceremonies; their first Introduction into the Church, and their gradual propagation and advancement to Superstition in it; of the witnesses of Truth all along that dark and tedious Interval of about fourteen hundred years under the greatest Defection, Superstition, and Torrid Zone of Antichristian Persecution, namely, Fathers, Councils, Confessors, Martyrs, and other pious Zealots and Votaries, valiant for the Truth, all which died in the Faith, and many of them for it; the Names and successful Endeavours of the first Reformers (those Trees of Righteousness, whereby the Waters of the Sanctuary, embittered with Romish Wormwood, (Revel. 8. 11.) were sweetened); and many other particulars specified in the useful and fruitful Preface prefixed to the Treatise (from which I have only lopped off what I judged to be more luxuriant and superfluous at the beginning of it) to which I refer thee; so that what is contained in the Writings of Fathers and other Church-Histories, as those, of Sozomen, Eusebius, Epiphanius, the Magdenburgian Centuriators, etc. at large, is here represented by way of short Compend and Breviary; I therefore conceiving the Translation of the same into our Vernacular Tongue (a thing more recreative than laborious) to be well worthy of my more spare-hours, and the perusal thereof of thine; have accordingly effected the same; not doubting but that this light Manual may prove amongst us, like the Manna amongst the Jews, grateful to every palate, but what is tainted and forestalled with the Babylonish Cup: Yet for the better prevention of mistakes and misapprehensions which might happily arise from anything herein related or asserted, let it suffice, and remember that I am not Author but Translator only, save in a few explicatory verbal Additions, either noted with an Asterism in the Margin, or else included within a Parenthesis in the body of the Treatise.  
Tho. Douglas.   

The PREFACE.  
AS touching the benefit, (dear Reader) which may accrue from what is presented to thee in this Treatise, and the Additions made thereunto by a person desirous of thy welfare: If so be that God hath vouchsafed thee deliverance from Superstition and Error, by perusal hereof thou shalt be confirmed in the profession of the Truth: but in case thou art still envassalled under the Yoke of Popery, thou shalt hereby be given to understand how far thou art enslaved in that bondage; thou shalt see that the opiniative adherence of the Jews to Legal Ordinances; the invincible Obstinacy of Pagans in pursuit of their superstitious Ceremonies; the vain-curious arrogancy of their Philosophers, who have affected at the same time to embrace Christianity, and to profound by Humane Reason the more sublime Mysteries of the Kingdom of Heaven, and to discourse the same according to their own carnal sense and apprehension; have been the persons that laid the Foundation of external Pomp, and of those many Heresies which have molested, and do still molest the Church of God: Add hereunto that proportionably to the increase of Ignorance and Barbarism through the inundation of Goths and Vandals, and I know not what other Barbarous Nations, who quite destroyed all good Literature; and the constitution of that savage People wholly consisting either of Pagans or Arrians, there ensued hereupon a horrid Medley in Religion: But which is yet matter of greater wonder, during the time that those Barbarians made havoc of the Roman Empire and sacked it in the West, the Bishop of Rome, to the end that he might proselyte and bring over to himself the former, to wit, the Pagans, permitted them to intermingle many of their own Superstions with Christianity, content that they should only change the names of their false Deities into those of the blessed Apostles, or those of the Martyrs or Confessors of the Truth; it being ever proper to Error readily to entertain whatever hath any resemblance or affinity with itself: and forasmuch as that Pagan People had an extreme Veneration for their Prelates; this Bishop, who had already attained to a great sway, partly, because of the dignity of the City wherein he had his residence, 
The Bishop of Rome, together with those of Constantinople, Alexandrina, Antioch, and Jerusalem, did at the same time assume the title of Archbishop, by concession from Constantine, when he translated the seat of his Empire to Constantinople, they being in those days Dependants upon the Emperors.  as being esteemed the Head of the Empire; and partly, in regard of the Title of ARCHBISHOP, acquired in the time of Constantine the Great; that he might more firmly keep the hold that he had got, assumed to himself, not only the proud-swelling Title of Pope; but likewise, that nothing might be wanting to the accomplishment of Prophetic Predictions; his Habits of Purple and Scarlet, and Ornaments of Gold and Pearl, by the relation of Cardinal Baronius himself. Clovis the first Christian King, sent a Crown of Gold to Pope Hormisda, an. 514. and ever from that time forwards their Ambition became illimited; the conjuncture of Times, the impotency and weakness of the Western Emperors, and their own particular Civil Interests, having greatly contributed to the erection of Papal Authority: And for this reason did that Parricide Phocas, who murdered the Emperor Mauritius, whereupon he usurped the Empire, so frankly confer upon Boniface III. the title of Oecumenick or Universal Bishop, to the end that he might maintain his Authority in Italy by recommendation of this same Ecclesiastical Power, which was held with the people, by reason of their gross Ignorance and Superstition, in marvellous esteem: This Pope hereby declaring that he made but slight account of the saying of Gregory the Great, his Predecessor, mentioned in this Treatise, 
Epist. 34 ib. 4.  namely, That He who should assume to himself the title of Universal Bishop, should be the Forerunner of Antichrist; 
Epist. 32. lib. 4.  that that name of Blasphemy, saith he elsewhere, aught to be far from the heart of Christians, which robs those who possess the Priesthood, of the honour of the same, when another doth vainly affect to challenge it to himself, that if we be accessary to the maintaining hereof, we by so doing, corrupt the Faith of the whole Church; 
Ep. 24. lib. 6.  because, (as he adds) if there be one only Bishop called Universal, the whole Church must needs be ruined, in the ruin of that one Universal. But the Popes were never tardy in closing with offered advantages; nor in engrossing of them upon such fair emergent opportunities; their Interests being, as hath been observed, interwoven and twisted with those of Secular Princes: Such was the liberality of Pepin, and of the Emperor Charles the Great, who upon other considerations bestowed upon them the Lieutenancy of Ravenna, and the City of Rome, that they were in process of time by them effectually promoted to Temporal Monarchies and Principalities.  
In this so horrible a confusion the title of Archbishop, which was given to none but those of Rome, Constantinople, Alexandria, Antioch, and Jerusalem, as will appear hereafter, was assumed by the Bishops of the Metropolitan Cities, as succeeding therein to the Pagan Archpriests, likeas Inferior Bishops, to to their Priests; aswell in this, that they wore, after their example, a white Mitre enriched with Gold and Pearl, as in that they conformed to them in the exercise of an exorbitant Power: for we blame not herein a lawful and well regulated Title, nor yet an external Badge of dignity in the Heads of Order, so it be free from worldly pomp and vanity, and only used as matter of Order and Decency, according to which the Apostle exhorts that all things be done in the Church. 
1 Cor. 14. 40.  But chose so far were they from containing of themselves there, that nothing might be wanting to a total depravation, their shaved and unmarried Priests have affected to imitate those of the Goddess Cybelleo, 
See lib. 11 the 11 Book of Apuleius his Golden Ass Lamprid. de Relig. vet. Rom. Alex. ab Alex. lib. 4 & 5.  or those of the Goddess Jeses; the Religious have in a manner succeeded the Vestal Virgins; their holy Water to the Lustral: and it is not improbable that their Purgatory, according to the description which those of the Romish Church give us of it, hath been likewise devised according to the model of that described by Virgil in the 6th Book of his Aeneides; 
See the Book of Baruch, chap. 6.  and to the great disparagement of the Christian Religion, which we cannot mention without extreme condolency, have the Images of Saints been substituted in the room of Pagan Idols; which in imitation of them, they array with sumptuous apparel, crown with garlands, kiss, offer incense to; present with Tapers, and burning Lamps; and after the same example carry about upon their shoulders: Insomuch that in stead of demolishing of the Pantheon, they have repaired it under another name 
† Sancta Maria Rotunda ; and so far are they from christianizing of Pagans, that they have paganized Christians. It were an easy matter, might we here expatiate to make those things more fully and exactly to appear; as likewise how that many, even great and learned persons in the Church of Rome, do unanimously accord in the case; and having lost all shame, do glory in this same Mymmick and Apish substitution: but what hath been said may suffice as it were by the way, plainly enough to discover them.  
Likeas Pagan Idolatry and Superstition hath been the cause of such a prodigious extravagancy, we might likewise with no small probability assert, that the Followers of Martion, Arrius, Nestorius, Eutiches and other Heretics, who marred or destroyed the Orthodox Doctrine concerning the Humanity of Jesus Christ, were the Authors or Abettors of Transubstantiation, and those that made way for the entrance of that gross opinion, which is a stone of stumbling both to Jews and Mahometans, and the main obstacle that forestalls their closure with the Truth of the Gospel; witness on that behalf the famous Averrhoes, who said, He never found any Religion more absurd, than that of those who pretend to make their own God, and then to eat him. This is the reason why thenceforth taking up a resolution, he cries out, I would sooner choose to die, and that my soul might be with the Philosophers, than to have any communion with the Christian Communion. Whereunto may well be added, what is reported by Seiur de Boulaye le Goux, in his Travels, namely that himself and his companions, all Christians, being by the Turks immured in some certain Prison in Anatolia, suffered many affronts and injuries from them, who unto the rest super added this as the severest of all, that they were the Disciples and Worshippers of (Mange Dieu) the Breaden God.  
These many tumultuary Revolutions and fearful Disturbances that befell the Church, which shall be noted hereafter, should not, notwithstanding, scandalise the Faithful, this being no other than what was foretold; and we know what that dreadful Comination of our Lord is touching 
Rev. 2. 5.  the removing of the Candlestick out of his place, in those Churches which did not continue in their first works: and that of St. 
Rom. 11. 17, etc.  Paul in his Epistle to the Romans, whom considering as proselyted from Gentilism; and upon that account calling them the Branches of a wild Olive-tree, who were transplanted and ingraffed into the genuine and true Olive, namely JESUS CHRIST, 
Gen. 12. 3 & 18. 18. & 21. 12. & 26. 4. Rom. 9 4, 5.  descended of the Jews according to the flesh, in whom all the Promises were made to the Fathers; He declares unto them, that in case they should through supercilious pride and ambition, magnify and over-advance themselves above the native branches, who for their sakes were broken off, they might justly expect the like entertainment and non-indulgence.  
But that which is yet more considerable is, the grand Apostasy and defection which the Spirit of God has advertised us should happen under the manifestation of the Man of Sin, 
2 Thess. 2. Rev. 17. 1 Tim. 4. 1.  having been pleased in divers places to notify to us, both the time of his Rise, and the place of his Residence; the colour of his Apparel, the number of his Name, the nature of his Doctrine, even to the very least Circumstances which may any wise tend to a particular designation of him; to the end that he might be discerned when exhibited, and fellowship with him shunned, as being of all things in the world the most pestilential.  
St. Paul informs us, 
2 Thess. 2, 7, &c  that in his time the Mystery of Iniquity should begin to work, and that that which should hinder his manifestation should be the then prevailing Power in the Earth, upon whose ruins the Kingdom of Antichrist should be erected: And it is very probable that this was the main Reason why the primitive Christians ever were so importunate in their prayers to God for the preservation of the Roman Empire, as wisely foreseeing that the destruction and overthrow thereof would produce a lamentable revolution in the Church, and the revelation of that Man of Sin, whereof without all doubt they had some previous advertisement given them by the Apostle; ●●r in the same Chapter where that Prophesy is contained, he bespeaks them thus; Y● know what withholdeth, etc. and — remember you not that when I was yet with you, I told ye these things: Where, out of a holy prudence, he expresseth himself in a covert manner, left otherwise he might expose himself to the rancour and malice both of Potentates and People, who were already but too much fomented and incensed into an opposition to the Faithful. This is the very persuasion of the Ancient Doctors of the Church touching this matter, some of whose Testimonies, in regard of the importance of the subject, and for justification of our own sense therein, we shall here subjoin. Tertullian answering to a Question by himself propounded in the case, 
Vid. Tertul. Apologet cap 32. & ad Scapul. cap. 1.  What else is this, saith he, than the Roman Empire, whose Apostate-party dispersing themselves into ten several Kingdoms, shall gain Followers to Antichrist? and than shall that Wicked be revealed. St. Jerome expresseth himself thus, 
Hieron. ad Algos.  Antichrist shall not appea● till the Roman Empire be destroyed, and the Nations revolt from it; that which St. Paul durst not speak openly, for fear lest by so doing he might have accelerated upon the Church a Persecution, which was then but newly hatched. St. 
Chrysost in 2 Thes. cap. 2. Vide Ambros. ibid. Origen. in Matt. tract. 27. Aug. de Civ. Dei, lib. 20. c. 19 etc.  chrysostom gives the same reason for it; For (saith he) as long as the dread of that great Empire shall continue, no person will with his good will submit himself to Antichrist; but when that shall be once overthrown, he shall possess himself of the vacant Empire, and usurp Dominion over both God and man.  
Furthermore; That is well worthy of our consideration which the beloved Disciple of our Lord teacheth us in his first general Epistle, 
1 John 2. 18.  namely, that in the last time (for thus he describes the Gospel-Oeconomy, since we ought not to expect any other) in which they had learned, that Antich, should appear, there were already many Antichrists; and such in effect were Ebion and Cerinthus, who taught that Jesus Christ was not the Son of God, nor coessential with the Father; those would have destroyed his Divinity: and he who should by way of eminency, bear the name of Antichrist, being, as the same Apostle teacheth, guided by the very selfsame spirit of impiety and error, should endeavour, what in him lies, the ruin of the truth of his Humanity, the glory of his Royalty, the dignity of his Priesthood, and the excellency of his Prophecy; and indeed what less can be said of him who is represented to us as the person that should oppose himself to all that is called God, 
2 Thess. 2. 4.  or is worshipped? and that even to the being seated in the Temple of God, that is to say (according as all the Fathers do interpret it) the Church of Christ; which may give us to understand, according to the dialect of Holy Scripture, that he shall therein preside, and exercise a Sovereign and Absolute Dominion, demeaning himself as if he were God. But let us see how the great and famous Lights of Antiquity have expressed themselves in reference hereunto: behold how S. Chrysostom speaks, 
Chrys. in 2 Thess. 2. hom. 3. — in the Temple of God, not that which is in Jerusalem, but in the Temple of the Churches. 
Theodor in Epist. Divin. Decret.  And Theodoret more particularly, The Apostle calls the Temple of God, the Churches, wherein Antichrist shall possess himself of the first and chief place, commanding that he be therein acknowledged for a God. 
Aug. the Civ. Dei, l. 20 c. 19 Vide Hilar. cont. Aurent. Oecumen. in 2 Thes. 2. Theophil. ibid. Theodor. ibid. etc.  But S. Augustin instrusts us herein yet farther, Shall his seat be, saith he, upon the ruins of the Temple of Solomon, or rather shall it not be in the Church? for the Apostle would never have called the Temple of God, the Temple of a Devil: and therefore some conceive Antichrist to be a Prince with a great company of attendants, and judge that it were more proper to pronounce in the Latin, as it is in the Greek 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Thes. 2. 4. In Templum, non in templo  [into] the Temple of God, and not [in] the Temple of God; in that he shall be seated, as if himself were the Temple of God, himself the Church. What will this be other then to expel our Lord Jesus Christ his Chair? and to deny that he is come in the flesh to be King and Head of the Church? to vilify his Priesthood? and to deride his sacred Doctrine with a no less than Diabolical Impudence.  
This moreover should be a sign of his coming, 
Rev. 17.  namely, that ten Kings shall begin to reign at the same time, having all one and the same Counsel, and shall give their Power and Authority to the Apocalyptick Beast, which is represented to us drunk with the blood of the Saints, and with the blood of the Martyrs of Jesus; and in all probability it is not without some special import that the Holy Ghost doth so plainly distinguish the Witnesses of the Truth into two Bands, but that we are to understand by the one, those whose blood was shed under the Pagan Emperors; by the other, those whose blood should be in like manner spilt and poured out under the Tyrannical Reign of the grand Enemy of Jesus Christ.  
His Residence is also noted to be in the great City, situated upon seven Mountains, which in St. John's time reigned over the Kings of the Earth, which spiritually is called Sodom and Egypt, 
Rev. 11. 8  where also our Lord was crucified in the person of his members; and spiritual Babylon which God exhorts his People to come out of; 
Rev. 18. 4  lest being partakers of her sins, they might likewise receive of her plagues. We are informed also, that that great Whore should be arrayed with Purple and Scarlet, and decked with Gold and precious stones, having upon her head a name written, MYSTERY; whereby is insinuated to us, that there should be nothing in her but what is altogether secret and mysterious, or at least pretended to be such: The number of his name 666. is another Riddle (in the Mystery of Iniquity) which we leave to be read by any that list to undertake it; whatever the interpretation of it be, 
Iren. ad vers. Haeres. lib. 5. cap. 25 & 30.  whether what Irenaeus & others gather from the numeral value and signification of the Greek Characters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Latin, or somewhat else.  
Finally; This Mother of Fornications is represented to us, having in her hand a Golden Cup full of Abominations, 
Rev. 17. 4  and filthiness of her Fornication, for our further instruction, namely, that she should propound and obtrude such Doctrines as carried with them some outward decorum, a gilded and specious outside, and of such an enchanting quality and influence, as that all the Kings and People in the Earth shall run after her, to drink of this her envenomed Cup: And that which obligeth us to stand more strictly upon our guard, is Jesus Christ's prediction, 
Mat. 24. 23, etc.  that many should come in his Name, and say, Lo here is Christ, or, lo there is Christ, but that we should not believe it; that those Impostors should aspire to teach in his Name; and make ostentation of their extraordinary gifts, mock-miracles, and Exorcisms, in casting out of Devils by his Authority; to whom notwithstanding he should infallibly say, to their everlasting confusion in that great day whereon he is to judge the quick and the dead, I never knew you; depart from me ye workers of iniquity.  
But behold an Advertisement well-worthy of our most serious consideration, which the Spirit of God hath given us in these terms; 
1 Tim. 4. 1, etc.  Now the Spirit speaketh expressly, that in the latter times some shall depart from the Faith, giving themselves up to seducing Spirits and doctrines of Devils, speaking lies in hypocrisy, having their consciences cauterised; forbidding to marry, and commanding to abstain from meats, which God hath created for them which believe and know the Truth, to be received with thanksgiving: Henceforth a Believer should be greatly deficient to his duty, should he not narrowly examine all those Circumstances and Marks of that grand Apostasy and Defection, whereof God hath given so accurate and exact an enumeration; and arm himself with matter both of Caution ●nd Confidence, wherever he shall chance to meet with them; resolving to shun the company of all that bear those Marks in their foreheads, or bear any cursed conformity thereunto. Christians, as many of you as embrace the Faith of a stranger, if ye belong indeed to the Flock of the Lord Jesus, 
John 10.  harken to the Voice of that good Shepherd, and know that his Prophetic Spirit hath not declared those things unto us in vain; take occasion from hence to glorify God, who hath made known unto us his Counsels in his Word, 
Rom. 15. 4.  wherein whatsoever is contained was written for our instruction, that we through patience and comfort of the Scriptures might have hope. There be who conceal the truth of those Oracles of God, fomenting in you malicious prejudices against such as do in strictness adhere thereunto: They tell you that the Word of the living God is no more than a dead letter, 
Rom. 1. 16.  whereas it is no less than the very Power of God unto Salvation to every one that believeth; that it is obscure, notwithstanding what the Royal Prophet hath taught us, namely, that it is a lamp to our feet, 
Psal. 119. 105, 130, etc. See Psal. 19 8, 9, etc.  and a light unto our paths; and, that Man after God's own heart hath employed the greatest part of his Divine Hymns in magnifying of those Celestial Rays, and that Admirable Splendour which is universally refulgent in all its parts. They presume moreover to taxit of Imperfection and Insufficiency; notwithstanding those glorious surpassing Eulogies given it by the great Apostle of the Gentiles, S. Paul, namely, 
2. Tim. 3. 16, 17.  that it is inspired of God, and is profitable for Doctrine, for Reproof, for Correction, and for Instruction in Righteousness, that the man of God may be perfect and thoroughly furnished to every good work● They allege that it is not the common people's part to read it; albeit our Lord Jesus Christ hath said in express terms, 
John 5. 39  Search diligently the Scriptures, for in them ye think ye have eternal life, and they are they that testify of me; 
Acts 17. 11.  whence the Jews of Berea are commended for giving of themselves to conference and reading of the Scriptures; as Timothy likewise, 
2 Tim. 3. 15.  whom the Apostle gives this advantageous 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 offscouring of the world, 
1 Cor. 1. 27, 28.  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 Professors is but small and inconsiderable; but yet, be it known unto them, they are those to whom Jesus Christ hath said, 
Luke 12: 32.  Fear not little Flock, for it is your Father's 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, 
Rev. 12. 1, etc.  the Stars for a Crown, and the Moon for a footstool: whereby is given us to understand that she is privileged 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 Prophetic stile, hath stirred 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 prophetic days, wherein the Truth of God shall be declared by the Witnesses clothed in Sackcloth; by which days, 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 yourselves 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, 
Psal. 45.  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 cowardice; 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 hewn, 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 yourselves in its defence, as that none can henceforth doubt but that yourselves 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 worldly advantages, which ye fear ye shall lose by the means; for are ye Counselors, men rich and honourable? 
Matt. 27. 57 Luke 23. 50. John 3. 10.  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 seemed 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 spew the Lukewarm out of his sacred mouth? 
Rev. 3. 16.  and that the fearful and unbelievers, etc. shall be expelled the holy Jerusalem, 
Rev. 21. 8▪  and thrown headlong into the Lake burning with fire and brimstone? 
Mark 8. 38.  For whosoever (saith he) shall be ashamed of me, and of my words in this adulterous and sinful 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, 
Mat 10. 32, 33.  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, 
Rom. 10. 10.  ●ut we must likewise confess with the mouth unto Salvation. Think not that the example of David, 
1 Sam. 21 12, 13, 14.  in retiring to the ●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 madman amongst them, that was ●ure expense of reputation; so that instead of any warrant from thence, ye should take pattern by the extravagancies of Superstition and Error, to the miserable jeopardy and hazard of your eternal interest; which one consideration o●ght to strike you with horror and dread, and deter you from the commission of such an heinous and prejudicial piece of cowardice. 'Slight not then the wholesome Admonitions which are here given you; 
Judg. 16.  henceforth reject spiritual Delilah, who having once shaved off your hair, 
We may well say that the strength of the Christian Church was as much proportionably impaired after the 5th and 6th ages, when-as every one affected to shave himself, and embrace a Monastic life, which contributed not a little to the furtherance of Superstition and Error.  quite emasculating and overpouring of you, and by degrees reducing you into a miserable slavery, hath also plucked out the eyes of your understanding, and in fine led you in triumph into the Temple of Superstition: Cut all those Philistine-cords asunder with the sacred Sword of the Spirit, the Word of God; anoint your Eyes with that admirable Eyesalve; and then shall ye be more happy, than Samson 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 Relics of Saints, Cords of St. Francis, Scapularies, hallowed Grains, and Tatters of Monks, 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, 
Isa. 8. 20. Exod. 28. 30.  and to the Testimony; to the Urim, and to the Thummim, that is to say, to the Light of the Old Testament, and to the Perfection of the New, which shall conduct you to Him who liveth for ever and ever, 
Heb. 12. 24.  and to JESUS the Mediator of the New-Covenant, whose Blood speaketh better things than that of Abel? What Joy! when God shall no more be as a Barbarian to you? and they shall no more bespeak you in Latin; a Language, which the greatest part of you understand not; yea, a sign of Wrath threatened by God to his People, 
1 Cor. 14. 21, 22.  as is recorded by the Apostle Paul in that excellent Chapter (1 Cor. 14.) which may suffice wholly to subvert such a monstruous and faulty procedure: With what abhorrency will ye then loath that cursed Tradition of Men, which like that of the Pharisees, taxed by our Lord Jesus Christ in the Gospel, hath disannulled the Commandment of God? 
Mark 7. 13.  Then shall ye soon acknowledge, that from the beginning it was not so; and that all those humane Observances, bred in the night of Error and Ignorance, which are either taught or practised by you, have not the least affinity with the simplicity and purity of the Ancient Christian Religion. Herein the ensuing Treatise will be greatly subservient and advantageous to you, which doth by way of Compend or Breviary present you with a true account of the Rise and Progress of so many fatal and unhappy Innovations; to the end that ye may perceive and avouch, that how specious soever they be, yet there is not any thing more base and despicable. But briefly, if ye carefully traverse the Will and Testament of your Heavenly Father, namely, the holy Scriptures, ye shall easily know and acknowledge, how widely ye have deviated from that Canon of Truth, besides or against which, if a very Angel from Heaven should gospel 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 1. 8.  unto you, he ought to be with you accursed: For this reason, if ye will be persuaded to rank and enter yourselves unto the society of those who wholly and precisely adhere thereunto, owning and using it for the only Compass, whereby they regulate both matters of Faith and the order of Divine Worship, ye shall undoubtedly be constrained to say with the Patriarch Jacob,— Surely the Lord is in this place, 
Gen. 28. 16, 17.  and we knew it not. How dreadful is this place! this is none other but the House of God this is the Gate of Heaven. 
Psalm 122. 2. — may our feet stand within thy Gates, O Jerusalem.  
As for your Believers, whom God hath vouchsafed to congregate already into the Sheep-fold of the Lord Jesus; ratify the truth and purity of that Doctrine which ye profess, with holiness and integrity of life, that those who obey not the Word, may be won without the Word, by your truly Christian Conversation. Make it appear to them that ye are no enemies to good works, which ye are wrongfully charged with; since we teach that those are the products of the Holy Ghost; by those God is glorified; by those our neighbours are edified; and those be infallible marks and testimonies of our Election, and the way leading to the Kingdom of Heaven. If we thus fruitfully trade the Talon received from the bounteous liberality of God our Sovereign Master, he will superadd many more, and crown in us the first fruits of our new graces, and blessings, and because he is faithful who also hath so promised, will another day own and remunerate them with all his Heavenly Glory, and the inexpressible Joys of a blessed Immortality, and that upon the account not of any merit of condignity but purely a compact of grace and mercy; since of a truth, as the ways of sin is death, as the great Apostle and Doctor of the Gentiles hath taught us, so the gift of God is eternal life, 
Rom. 6. 25.  through Jesus Christ our Lord.  
Now, To the Father who hath from all Eternity appointed so great and glorious a Salvation for us in his Son; To the Son, who hath with his precious Blood merited and procured that Salvation; And to the Holy Ghost, who applieth the same, sealing us up thereunto, and giving us thereof infallible assurances; To those Three glorious Persons of the thrice-holy and sacred Trinity, one only true God, blessed for ever, be Praise, Honour and Glory, Power, Dominion and Kingdom, henceforth, even from everlasting to everlasting.  
Amen. 
Rev. 22. 20.  Come, Lord Jesus, come. Amen.  1 Cor. 3. 12, 13. — If any man build on this Foundation, Gold, Silver, Precious Stones; Wood, Hay, Stubble; every man's Work shall be made manifest: for the Day shall declare it, etc. Tertullian in his Apology for Christians, chap. 6. TEll me, where is your Religion? where is that Reverence which is due from you to your Fathers? whom ye are become so exceedingly unlike to, in your habit, in your course of life, in your manners, in your opinions, and finally in your language? Ye still applaud Antiquity, and yet daily engross Novelties; thus whilst ye, as much as possibly ye can, deviate from the laudable Institutions of your Ancestors, ye plainly discover, that of the things by them established, ye retain only that which is of no value, forasmuch as ye reject that which is.  

A TREATISE OF Ancient Ceremonies.  
THe desire of being informed by what means and degrees the Christian Religion is become degenerate from its ancient purity; what Ceremonies have been introduced into it; and upon what Foundations those have been raised, wherein all the Romish Religion doth at this day consist, is a piece of curiosity, not less fruitful, than delightful: In pursuit of which, setting aside many and divers particulars, litigious Controversies, fabulous Narratives, and the vanity of spurious Books; our purpose is to abridge, and by way of succinct memorial to represent, according to the genuine truth of History, the original of the prime Ceremonies whic● have been bred and broached from tim● to time successively, especially till abou● six hundred years, after the Nativity of our Lord Jesus Christ; for from that tim● forwards, Superstition driving on with a ful● Sail, did so quickly and withal so generally spread itself, that scarcely was there discernible the least tract of true Christianity. When those grand Architects and Master-builders, whom God had singled out to the Apostleship, had built the Sanctuary upon that only Foundation and chief Cornerstone, Christ; there was not in the whole Fabric, Bar nor Buckle which did not exactly correspond to the pattern showed them from the Heavenly Mount. The Declaration of the grace of God which bringeth salvation to all Men; Worshipping of Him, through one only Mediator; Baptising with Water unto the Remission of Sin; Communicating in commemoration of the Lord's death, under the two Signs of Bread and Wine; singing of Hymns, and Psalms of thanksgiving; Reading of the Holy Scriptures in a known tongue, etc. was all the Ancient Religion▪ Then was acknowledged no object of adoration, other than God; nor Intercessor than Christ; nor Expiatory Sacrifice, than that of his Death; nor Justification other than through Faith: There was not a word then of an Altar at the Supper; nor of Images in Temples; nor of an Universal 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 
Rev. 21.  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; 
Egesip. apud Euseb. lib. 3. cap. 29.  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, dislodged 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, 
Euseb. lib. 5. cap. 26. ex Iren.  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 Paganism, 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 judged in and of themselves, matters purely indifferent, had not the sequel proved fatal and pernicious, they having been advanced from an indifferency to superstition; for they were for the most part useful observances for the time then being; but in after times ill explained, and worse applied: 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. etc.  
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 & acknowledgement; the ancient Christians, whereof a great part was descended of the Jews, followed that example, insomuch that at their public Assemblies, every one brought along with him a certain quantity of Bread and Wine, 
Iren. lib. 4. cap. 32.  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 apportioned 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 Ecclesiastic Persons. Those presents testified the devotion of the givers; 
Cyprian. lib. de operib. & Eleemos.  insomuch that this charity beginning by degrees to wax cold; the Doctors exclaimed 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, 
Iren. lib. 4. cap 32.  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, 
Justin. martyr. defence. ad Antonin.  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 Apostolic Ordinance; It might nevertheless have been tolerated as a matter of indifferency; but at this day it is reckoned amongst things necessary. 
Iren apud Euseb. lib. 5. cap. 23. & 26.  There was another custom 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. 
justin. martyr. defence. ad Antonin. Tertullian lib. de oratione.  It was also an usual thing with them, when public 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, 
Iren. apud Euseb. lib. 5. cap. 24.  the use o● which was prohibited for a time; but o●● of custom only, and that proceeding no● from the public Authority of the Church, but from the simplicity of private persons▪ for in case any had made distinction o● meats, for conscience-sake, forbearing th● use of Flesh and Wine; and thus prejudiced their health by immoderate fasting▪ or would have had the Church tied to particular Laws, 
Ignat. ad Her. Iren. ad Vctor.  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 custom of most Churches at that time to hold their Assemblies upon Wednesdays & Fridays, 
Clem. Alexandr. Stromat. lib. 5.  in order to the celebration of the Sacraments and public 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-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 the intent of the ancient Church was herein: Some allege 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 Saviour's Fast was previous to the Passover by the space of six Months; 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; 
Euseb. lib. 1. cap. 24. ex Iren.  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 public penance should present themselves to be reingratiated and received into peace with her. At the same time the Catechumenes 
* Such as werenewly instructed in the principles of the Christian Religion, but not as yet baptised; or if baptised, not as yet admitted to the Sacrament of the Supper.  were baptised, for those Days were particulary appropriated to that work; and for as much as those were things of great moment, the Church proceeded therein with fasting and prayer; besides that, at the same time they behoved to prepare themselves for the Commemoration of the Death and Resurrection of Jesus Christ, and for the solemn Communion upon the Easter-Day ensuing. But to show 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 Custom; 
Theophil. Euseb. ex Iren.  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. etc.  
NOw this Age was, by reason of violent Persecutions which lasted along time after, full of horror; all the Provinces of the Roman Empire being bedewed, and all the Judicatori●s therein over-glutted with Christian blood; Torments exquisite, terror universal, revolts frequent, yea there were found amongst them who to palliate their infamous cowardice, taught that martyrdom was but matter of mere indifferency, 
Iren. lib. 3. cap. 4.  reckoning it extreme folly and madness to suffer death for their profession. The Sepulchers 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 
Epist. Martyrum Galliae apud Euseb. lib. 5.  resurrection (one of the main Arguments of their constancy) they frequently exposed their dead bodies to the hungerbitten 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 Martyrdom, 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 Tombs, 
Euseb▪ de praeparat. Evang. Cyril. contra Jul.  to the end that they might by so doing animate and encourage the surviving unto the like achievements: Christians judging this to be a very proper means to persuade 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 Relics were honourably interred without any such custom as afterwards came to pass; 
Epist. Smyrn. Epist. martyrum Galliae.  For although Martyrdom 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, 
Euseb. lib. 5. cap. 9 & 15.  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 than the whole Church assembled together in the same place where the Sepulchers of their valiant Champions were, as if she meant to warm her Zeal at their Ashes, and to spirit herself thereby for a more prompt Commemoration of their Martyrdom: Public 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 enhanced their constancy; their courage also was displayed in terms full of applause and admiration; their glorious Trophies, and the rich Garlands propounded as the prize of their Victory, finished the Panegyric, 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 show 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. 
Epist. Smyrn.  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 publicly, 
Iren. lib. 1 cap. 9  in the face of the whole Church, to beg pardon, and to undergo whatever should be imposed upon them; which done, they enjoined 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 public Repentance, to make satisfaction to God (to whom none can render the least compensation for the least offence committed) but only to the scandalised Church, or to an injured Neighbour.   

Anno 195.  
THis second Age we must needs conclude with a famous Controversy commenced therein. 
Socrat. lib. 5. cap. 22.  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 custom; And in effect, the very diversity of usage found amongst them in that observance, doth abundantly manifest the indifferency of the thing itself: For all the Churches of Asia the less, did celebrate the Feast of Easter, upon the fourteenth day of the Month of March, after the manner of the Jews; alleging 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 thi● difference did nothing infringe the union of the Churches: But about the year 195● it began to be controverted, the one party labouring to reduce the other to th● terms of one and the same Custome● touching which difference, several Councils were held, the Eastern in opposition to the Western; and both in fine fomented t● that excess of heat & passion, as that Victor Bishop of Rome made bold by a Process and Act of Jurisdiction, (till then unhear● of,) to excommunicate all the Asiatic Churches; whereupon he was censure● 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. etc.  
THe Age ensuing was very fruitful in Ceremonies, for besides that they retained many things proceeding from Jewish Custom; The Pagans also incorporating themselves into the Christian Church, intermingled 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: 
Cypr Ser. 5. de lapsis, & Epist. ad Caec. l. 2. Ep. 3.  For the Church of Rome doth not approve that the Eucharist be administered to little Children, which was practised then, and a long time after that; nor that it be celebrated in the Evening; nor that the Baptised be made to taste of Milk and Honey, 
Tertul. lib. de corona militis.  as is practised in afric; nor of the Cannon forbidding People to pray kneeling upon the Sabbath Day, and from Easter to Whitsuntide, 
Tertul: ib▪  and commanding them to Pray standing, whence the term stations had its rise; nor the custom 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 Custom, that those who came out of Baths (the use whereof was very frequent) did anoint themselves with Oil; Wrestlers also, and such as were to run a career, that they might become the more supple and active, were accustomed to oil, and anoint their Bodies: Christians possibly in imitation hereof anointed those whom they Baptised in an Athletic (or Championlike) capacity, who were singled out to combat the World; which Ceremony they authorised by the Old Testament, alleging that it was derived from Judaisme: This Unction however can make nothing for the pretended Sacrament of Confirmation, nor was it ever applied 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 solemnised for the Martyrs, the Offerings presented by them upon those Days, 
Tertul: Cypr:  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 ●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, employed unto several ends and uses.  
It is further remarkable, 
Hieron. in Iren. lib. 2 cap. 11. & in Ezech. cap. 18.  that to induce every one to contribute something, the Names of those who offered, and the offering itself, were with a loud voice Proclaimed 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, 
Cypr. lib. 3. Ep. 15. & 16.  whereof we must know the Institution; for though they might be reckoned amongst the Customs ushered in by Pagans, nevertheless the intent of them was quite another thing than what they were afterwards applied to. Any one then having departed this life, 
Aug epist. 64. Origen. lib. 3. in Job Tertul. de Moneg. Cypr. lib. 8 Epist. 6.  the year fully exspired, they commemorated in the Assembly the Name of the defunct upon that day; declaring how happy he was having died 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 Anniverssaries 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 birthday, 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, 
Tertul. de Corona militis.  which the Christians of that Age confess to be founded upon Custom, and not upon Scripture, ranking it amongst many other observances, which are at this Day disallowed of by the Church of Rome● 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; 
Justin. Martyr. Quest. 60. & 76. Iren. lib. 5 Tertul. contra martion. lib. 4. cap 34. & lib de anima, cap. 55.  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 beatific Vision, till after the day of Judgement, 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 joined with them, and have part in the Resurrection of the Just: But we shall see more fully hereafter in what terms, 
Tertul. de moneg.  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. 
Aug. de verb. Apo. Serm. 8. & in Psal. 41. Tertul. de corona militis.  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 introduced the use of the Sign of the Cross, 
Origen. H●mil. 2▪ in P●a. 38▪ Cypr▪ lib▪ d▪ Haeret▪ Baptiz.  and for as much as this Faith was judged reproachful and ignominious, they formed that signal upon their forehead, 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 Baptism: 
Tertul in Ap●loget.  But this Sign was only a badge of their profession, and a kind of implicit calling upon the name of Christ; and the virtue attributed to the Cross, was not extended to the Sign formed in the Air, but was appropriated to Christ only, whose Name was tacitly invoked by that signal.  
We have mentioned the satisfactions whereunto Delinquents were obliged; now this term 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 enjoining repentance, and holding it equitable that the same be outwardly manifested, is thereby satisfied: Now those satisfactions were certain penalties, or reparatory mulcts imposed upon Penitents, whereof this was the form. In case any one ●ad apostatised, whether through error o● infirmity, or had fallen into some enormous crime, the Church would not presently receive such an one into her Communon, what repentance soever he did testify▪ but she appointed him a certain space 〈◊〉 time, sometimes for some years together, within which he ought to give proofs o● true contrition: 
Tertul. lib. de paenit.  She enjoined him also to stand bolt upright in a distinct Corner ●f the Assembly, which was the proper place ●f Penitents, in a mournful habit and visar, often with sackcloth and ashes, with tea●● and supplications to God, and requests 〈◊〉 his Brethren that they would pray for ●im. She appointed him likewise private fas●, sometimes reducing him to Bread and W●ter; and thus it behoved him to accomplish the prefixed time of his Repentance, before ever he could be readmitted into t●e peace of the Church.  
But for as much as it came 〈◊〉 pass that many were, or at least it was fea●ed, might be prevented by Death, before ●hey had consummated, or even ●efore e●er they had begun that prescribed time; the Church taking the same ●nto consideration, did provide accordingly; for left they should be either hardened into an obstinacy, or swallowed up of despair, she frequently remitted of that severity; so 〈◊〉 that if one had been condemned to a t●n years abstinence from the Communion she accepted of five; sometimes also ●●e penalty was commuted into some more tolerable consideration; and this moderation they used not only towards those which were under the more immediate approach of death, lest they should expire without a previous reconciliation to the Church; but likewise towards su●● as seemed by a more than ordinary degree of contrition, to compensate what ●as wanting of the prefixed term thereof: This mitigation was managed by the prudence of the Church, who weighing the circumstances and quality of the offence received such into her peace, 
Euseb. lib. 6. cap. 36.  in who● so ever she perceived sufficient testimonies of a serious repentance, not expecting till the period of time hereunto pretext should elapse: Such procedures were termed Relaxations, or Remissions: A long time after that they gave them the title of Indulgences, but in quite another sense, than what they are taken in at this day; f●r this term signified no more in those Days, than a discharge, or an allay and mitigation 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 Martyrdom 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 esteemed 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 employed their utmost Interest 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 obtained 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 misinformation, 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 easy to determine.   

Anno 240. etc.  
ABout the Year 240, there happened a new kind of Devotion; for whereas formerly they required the Martyrs, whilst yet Prisoners, to join their Supplications with those of other Christians, and to pray here below for them and with them; 
Cypr. lib. 5. Epist. 1. ●d Cornel.  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 public, 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 reproach and obloquy did commonly attend those whose faults were thus displayed to the open view of the whole World, 
Origen. Hom. 2. in Psal. 37.  they therefore ordered that Delinquents should in the first place consult their Pastor, 
Leo. Epist. 69. Sozom. lib. 9 cap 35. Aug. de symb. de Catech. lib. 1. cap. 6.  who cognoscing upon the nature of the offence, should consider whether it were convenient to declare the same in public, or only to mention it in general, without specification of the crime itself: There were many also who out of shame shunned public confession. It came to pass likewise about the Year 260. that when as such as had abandoned themselves to the Apostasy, which fell out under the Persecution stirred up by Decius, required to be readmitted into the Church, there were many who withstood their reception, alleging that they were not longer capable of readmission into Her; and under that pretence many did separate themselves, which made way to the Schism of the Novatians. It was therefore found expedient, for avoiding of scandal accrueing to many from public confessions, to change the same into private ones; and to that purpose it was decreed, that out of their many Pastors, they should choose one of a good Conversation, 
Sozom. trip. histor. lib. 9 cap. 35.  a prudent Person, and capable of a secret to whom that charge should be committed; from thence came the Penitentiaries: Howbeit this change happened only at the beginning in the Greek Church; for the Western Church retained the Custom of public confession, until the time of Leo Bishop of Rome, about the Year 450. Finally, whereas public confession was only of more notorious and enormous Crimes, the same being once changed into particular, they began to recommend it to practice, exhorting the People to confess their very least escapes and defects, (from the beam to the mote:) and that more frequently than they were well able to do. Now this confession was not of Divine Right, nor did Antiquity ever believe it to be such; for afterwards, to wit, about the Year 396. upon occasion of a scandal arising from it, it was abolished by Nectorius Bishop of Constantinople; that which he would never have attempted, had they believed that it was of Divine Institution: Neither did it consist in a scrupulous enumeration of all thoughts, words, and actions, which might be accounted faulty; for in the Church of Constantinople, which was one of the most populous amongst them, there was of the whole Clergy but one only Person, whose charge it was to receive Confessions, which had not been sufficient for so great a multitude, had every one been obliged to repair to confession, and to render a particular account of all his actions: It was not therefore judged needful for obtaining of remission of sin, but useful for instruction of the ignorant, for consolation to the afflicted, for reforming of sinners, for resolving of such difficulties as might ripen into a case of Conscience, and (lastly) for counsel to the perplexed.  
Authors of the same Age make mention also of certain Virgins, 
Cypr. lib. 1. Ep. 9 & 11.  who consecrated themselves to God; whereof this is the original: The then reigning Persecutions obliged Christians to involve themselves as little as might be, in the affairs of the World. Now for as much as the liberty of that Profession is frequently fettered and infringed with the encumbrances which attend a married state, there were many Virgins, who with the concurrent advice and consent of their Parents, resolved to live in perpetual continency, and to join themselves with greater strictness then ordinary to Jesus Christ: They presented themselves therefore to the Church▪ who with Solemn Prayer recommended them to God, and the care of the Poor to them, whom they were to succour in their sickness, and relieve in their necessities; for it was unto such deeds of charity that they devoted themselves. But as touching the Vow of Celibacy, it was in their own liberty to relinquish that condition, when ever it seemed good to them; and in case they conceived that they could serve God with greater integrity in a state of Marriage, than in that of Virginity; the Vows of Continency also were not as yet esteemed irrevocable.  
We have said that they carried the Eucharist to the Sick, and that they administered the same afterwards even to little Children; but for as much as those, either through infirmity of Body, or through tenderness of years, could not conveniently receive the Cup, they therefore sometimes dipped the Bread in the Wine, that so they might receive the whole Sacrament entire; for the People, both Men and Women, did promiscuously communicate under both Signs: Now albeit this expedient of soaking, or dipping the Bread in the Wine, was never practised but in such extraordinary cases; yet notwithstanding many affected to make it a general custom, introducing it into the ordinary communion of the Church; of which usage some Tracts were continued in after time, as we shall show in its proper place.   

Anno 300. etc.  
ABout the Year 300. and afterwards, there were many Ceremonies introduced; Persecution continued even till▪ then. Now, behold Emperors, who submit their Sceptres to Christ's Sheephook, and throw their Crowns at the Foot of his Cross: The Church sprung out of the Ashes of her own Children, as yet of a sanguine complexion, is received into savour with the great Constantine, and hence forth reposing herself under the shade of his Laurel, doth (as it were) renew her youth: she is removed from the Wilderness into Cities, from Caves into Palaces, from Deserts into Churches, and from poverty into plenty and pompous abundance.  
This prosperous change produced divers effects; People repaired to the Church in crowds: But yet the simplicity of Christianity did dis-relish many, who had still before their Eyes the pomp and magnificence of Paganism: they therefore judged it necessary to re-attire Religion with the more splendid and ornamental Ceremonies, to the end that through the splendour of her Ornaments she might become the more august and acceptable; and like as they had done formerly, in compliance with Jews and Gentiles, whose only talk was of Sacrifices; our Christians gave the Supper, 
Euseb. Greg. Nyssen. Concil. N●cen. de tabulis sacris.  the Title of Sacrifice; and the Table, the Name of Altar. Howbeit, the Language used then, was not meant in that sense, which was put upon it afterwards; for when ever they mention the Altar, they understand the Table, which was placed in the midst of the Assembly, whereupon they laid the Offerings that were presented by the Faithful. And thus they explain themselves, when they speak of the Eucharist.  
Now, one of the first occupations that Christians, under their respite from persecution, busied themselves in, was this: The Bodies of many of their Martyrs were buried in the wide open Fields, or else exposed to the Highways, and their Graves covered with filth and nastiness; they began therefore to drag their Bodies out of the places where they were interred, and to transport them into Cities, in order to a more honourable Sepulture; which transportation was performed with some solemnity, the whole Church assisting thereat, with Singing of Psalms, the Coffin covered with a rich Cloth; after ●hat, they interred the Body under the Communion-Table; 
Ambros. lib. 10 Epist. 85.  (for the custom 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 ancient 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, traveled 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: 
Greg. Nyssen. Epist. de euntib. Hyerosolym. Hierong.  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 Nails 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 Nails to be put into the Bit of his Horses Bridle; thus fitting the Relic for his Horse's Mouth, he showed that he meant nothing less than to iss it with his own; Nor did Helena herself (the supposed Inventress) ever adore the wood of the Cross, 
Ambros.  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 form in the Air: Now they report, that Constantine, whilst as yet interpendent and wavering between Paganism, and the Christian Profession, saw one day in the Firmament, a Cross, 
In hoc signo vinces.  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 
* XP.  of Christ's Name, as is to be seen in ancient Medals 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 form upon his Moneys, and painted upon his Ensigns, and the Armour of his Shoulders: 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, an●● Night. This Custom, notwithstanding the emergent Peace, they still retained; 
Euseb. lib. 4. de vita Constant. Epipha. lib. 3.  whence we read that Constantine continued the sacred Vigils, even till broad Daylight, 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 immediately 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 Monastic life, 
Sozom. lib. 1. cap. 13.  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) 
Epipha. lib 3. haeres. 80.  yet was this Monastic profession quite another thing, than what it is at present; for such as in those Days devoted themselves thereunto, were not tied 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 Laymen, 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, 
Athanas. Epist. ad Dracon.  which at this day would seem monstrous, in persons of the like profession.   

Anno 320. etc.  
TOgether with a Monastic 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, 
Tertul. contra Psychicos.  and used the same terms 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, 
Hieron. Epist. ad Marcel. Idem in Epist. ad Galat. cap. 4. Sozom. lib. 3 cap. 13. Gang. synod. cap. 2.  and others reckoned it a thing necessary and meritorious; yet notwithstanding, the Lawgivers 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, 
Sozom. lib. 1. cap. 11.  and others prohibited; namely such as might by eating scandalise 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 authorise by the example of the Nazarites; 
Chrysost. Serm de Jejun. Theophil. Alex. in Epist. Epipha. in compend doct.  and consequently this were to urge a rigid Judaical observance. But in brief, the diversity observed in those days, in point of Fasting, is considerable; for some abstained only from the flesh of Land-beasts, but did eat of Birds; others refrained even from Bread; others again would not taste any fruit coming of Trees. As touching the times; from Easter till Whitsuntide, there was not any one Fast day: 
Socrat. lib. 5. cap. 22. Ambros. lib. de Elia & jejan. cap. 10. & in Epist. ad Roman. cap. 14. Basil. Hom. 2. de Jejun. Epipha. Haeres. 75.  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-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 Pr●cincts; to which purpose they settled 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 Africa: the Bishop of Rome with the neighbouring Churches, and afterwards with all those of the West: those of Antioch and Jerusalem, with the adjoining Provinces: This preeminency was conferred 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 Diocese and Jurisdiction apart by himself. The institution of those Patriarches founded only upon Custom, 
Concil. Nicen. Can. 6. & 7.  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 Custom: 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. 
Concil. Chalced. Can. 28.  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 needful 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 Precedent; proof sufficient that the other Metropolitans did not acknowledge him for their Superior: that the name of Pope was common to all Bishops, as appears by divers writings of those times; whence it is, that amongst Grecians and Germans 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, 
Sozom: lib. 1. cap. 16.  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 Apostolic 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 Ephemerideses 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 termed Paschal Epistles; 
Epistolae Paschales  and afterwards for the same purpose the Golden Number was invented, howbeit in the judgement of many Mathematicians, there be frequent abuses in that Calculation.  
In the same Council there was a Question moved, 
Decret. dist. 26. Can. Caenomanens. Euseb. lib. 4. cap. 23. Concil. Ancyr. 〈…〉.  touching the celibacy, 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 preferred to any Ecclesiastic charge, whether they would refrain from marriage or not; if they answered yes, they were never afterwards permitted to marry; but in case they replied no, they allowed, that after their Election, they might marry; but then the Election, was for some time deferred, 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 Pastors: 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 judged impertinent, 
Leo. Novel. 2.  since that by the same reason it would follow, that all who have Parents or Brothers, etc. should thereupon be incapable of any Ecclesiastic charge or office: Now those prejudications were transferred from particular Synods, to that general one of Nice; wherein it was debated whether it were convenient to oblige Churchmen 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, 
Heb. 13. 4  judging according to Scripture, that marriage is honourable in all: His opinion prevailed, 
zozom. lib. 1. cap. 1. & 11. Hieron. lib. 1. contra jovin. Ocean. ●ist. tripart. lib. 6. cap 14. Niceph. lib. 11. cap. 19 Greg. in orat. de obit. caesar & Gorg. Athanas. in Epist. ad Dracant.  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 custom 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 ecclesiastics, 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. etc.  
IF we proceed a little further, we shall meet with a new term in the Latin 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 terms, Ite missa est; which word (being only valedictory▪) signified the Congee, 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 public Exercises of the Church, were called Mass●s, because they were all concluded with an Orison, immediately following upon the ●issa; that is to say, the Congee (or Valediction.)   

Anno 370. etc.  
YEt was not this term so dangerous, as the new Rhetoric, 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 Panegyrics, 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; 
Nazianz. orat. 1. in julian.  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 ye People, ye that live already, and ye that are as yet unborn; hear likewise thou Soul of great Constantine, if so be there be any sense in thee, etc. 
Nazianz. orat. 2. in julian.  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 Rhetoric, 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 hatched by (the cacozealous fervour of) a few private Persons, was condemned (as illegitimate) 
Epiphan haeres. 78. 79.  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, ● (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, 
Ambros. in Rom. cap. 1.  to whom addresses are usually made by the intervention of Courtiers or Officers, is altogether impertinent; like as some Heretics of those times, especially in the Province of Phrygia, had their recourse to God by the mediation of Angels, 
Concil. Laodi●. apud Theod. in Epist ad Coloss. cap. 2.  having amongst them the Oratories of St. Michael; this Invocation of Angels was also condemned of Heresy, by the Council of ●●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 interred; for we have seen how careful the Church was in collecting of their Bones, yea in transporting them from remote places, and disposing of them to magnificent Sepulchers: It was a mere 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. chrysostom said; 
Chrysost. hom. 22. in Rom. hom. 8. in Ephes.  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 enclosed 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, etc. 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 Sepulchers. Now those places became the more famous, by reason of a rumour spread, that miracles were wrought by their means; for arianism 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 persuasion drew the People to those Sepulchers, but Superstition at the same time followed thereupon; for than began the belief, 
Basil in 40. Martyr. Basil. August. Ambros.  that there was a kind of Divine virtue subjected in those Relics, 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 tutelary 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: 
Aug. Epist. 119. Concil. Elibert. c. 34. & 35.  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, 
Aug. de Morib. Eccles. Cathol. cap. 34. Cypr. l●b 10. Contra jul. Concil. Carthag. 5. cap. 14. Hieron. contra Vigilant.  interdicted Vigils, repressed those who carried victuals to their Sepulchers, as having derived that custom from Paganism, and taught that the Relics of Saints ought to be buried, and not transported from place to place; that the custom of swearing by the Relics of the Dead was purely Paganish, and that many built Sepulchers for Martyrs, merely out of vain frivolous dreams.   

Anno 380. etc.  
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 custom, sprung originally from a natural affection in the surviving, was at length received into the Church, and in after time continued therein. 
Euseb. de vita Constant. lib. 4. cap. 7.  The Emperor 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: 
Ambros. orat. de Valent. Chrysost. hom. 23. in matth. Epiphan. haeres 75. Chrysost. Liturg. in matth. hom. 32.  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 Patriarches, 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, 
Epipha. haeres 75.  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, 
Chrysost. Serm. 3. ad Phil. hom. 69.  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 itself, being strongly opiniated that the Prayers of the Church in the behalf of the damned, 
Id. Serm. 41. add Corinth. hom. 61. & in Johan. hom. 21.  might be available for qualifying and assuaging of their torments, and rendering of their infernal state more supportable; thus did they inconsiderately kindle strange fire upon the Altar, 
Aug. Enchyrid. cap 110.  and made their censors smoke through the superstitious flames of a preposterous devotion.  
But, 
Origen. contra Cels. Iren. lib: 1. cap. 14. Epipha. haeres. 37. Euseb. Hist. Eccles. lib. 7. cap. 37.  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 Gnostics, famous Heretics 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; 
Athanas. Euseb.  which, that they might clothe their Idolatry with a specious pretext, they yet further alleged to be as so many Books representing Divine things: The Emperor Constantine caused the Image of the good Shepherd 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 Marketplace of Constantinople: 
Euseb. ad Constant. lib. 3. cap. 3. & 48.  The same Historian Eusebius writing to the Empress Constance, tells her that Christ, even as he is Man, cannot be represented by the Pencil: True it is, at the same time there was a Statue shown in Caesarea, 
Euseb.  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, 
Niceph. lib. 1. cap. 40. & lib. 2. cap. 37. Sozom. lib. 5. cap. 20.  was also represented; and from that Statue undoubtedly the Portrait 〈◊〉 Jesus Christ in Nicephorus was drawn and afterwards imitated by Statuary and Painters. Now for as much as Juid● the Apostate had caused it to be defaced and the Pagans, in despite 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, 
Greg. Nyssen.  rendering them more palpable and affective to the beholders; as also some Scripture-Histories, as Abraham's Sacrifice, 
Aug. de Consens. Evang. lib. 1. cap. 10. Basil Orat. in S. Barth.  Christ's Miracles, etc. 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: 
Nyssen. orat. in Theod: ●  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, 
Concil. Elibart. cap. 36.  which expressly 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, 
Epipha. Epist. ad Johan. Patriarc. Hierosolym.  that being in a certain Village in Palestine, he observed at the Church-entry a painted Cloth, 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 counselled them much rather to wrap up the dead Corpse of some poor Person therein.   

Anno 386.  
THe Celibacy of ecclesiastics was hitherto used, more through private devotion, than by virtue of any public suffrage, and determination of the Church: But about the Year 386. Syricius Bishop of Rome, 
Distinct. 82▪  was the first that did by public Decree (provided there be nothing of forgery in the case) prohibit marriage to the Clergy of the Churches within his Jurisdiction; 
Synod. Turon. 2. cap. 18. Salvian. lib. 5. the Provide.  howbeit this was not universally observed, for even till the year 950. we find in the Catalogue of History throughout all the Provinces of Europe, a great number of Ecclesiastic 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. etc.  
WE now enter upon that time whereof St. Augustine complained, 
Aug. ad januar. Epist. 119. cap. 19  saying, that it was so universally stuffed with Ceremonial Observances, that the condition of the Jews living under the servile Yoke 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; 
Concil. Carthag. 3.  the sending of the Sacrament to new married couples, to be by them jointly received at home in their own Houses; the thrusting of the same into the mouth of the dead, a most profane 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 therefore 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 custom, that as soon as any one had given up the Ghost, they called some Ecclesiastic 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 custom, that their Champions who had won the prize in wrestling, 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 interred 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. chrysostom, who lived in the beginning of this Age. Tell me, 
Chrysost. Serm. 4. add Heb.  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 toil 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 thyself, and for honour to the deceased?  
The formalities observed by the Church, in the reception of Penitents, 
Concil. Araus. Concil. Agath. cap. 11. & 37.  were likewise multiplied; which in those Days were thus practised: When any one, who had incurred 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 clothed with Sackcloth, barefooted, 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 mere memorial of Christ's death, and not for objects of adoration: 
Cyril. contra julian. lib. 6.  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 custom, 
Aug. de Civit. Dei lib. 10. cap. 12. Chrysost.  which was afterwards turned into Superstition: As long as the gift of miracles are subjected in the Church, she was endowed with an especial virtue of dispossessing and chase 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 public Assemblies, to the end that the Church might pray for and over them; and those Prayers frequently obtained deliverance for those poor Demoniacs: 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 virtue of their conjurations.  
Now many had hitherto disputed about the state of Souls after death: 
Origen. in Exod. hom. 6. & in Psal. 36. hom. 3. & in Luc. hom. 14.  But Origen, who lived about the year 230. and who may well be called the Origin of many Errors, seems to have been the first that made way or entrance to the belief of Purgatory. This Doctor taught, that all Men, the faithful as well as the ubelieving, shall pass through that Fire, which shall consume the World upon the last day, after the Resurrection; 
Ambros. in Psal. 118.  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 spoke, 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 problem, 
Aug. in E●chyrid. cap. 67: & 69: & de Civit: Dei lib: 21: cap: 26  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 subjoin 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, 
Justin. Martyr. Quest. & Respons. ad Orthodox. quest. 75. in respons.  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 Lions, 
Iren. lib. 5. cap 7.  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 consummation and end of the World, seeing incorruption. And thus Erasmus in his animadversions ●pon that Father observeth, and good ●eason he had, De purgatorio nulla mentio; ●hat there is no mention made by him of purgatory; justly acknowledging, that that ●ious Author spoke as one wholly unacquainted with any such Fable; 
Index Expurg: Belgic. pag. 72: Index Expurg: Hispanic. pag. 136:  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. etc.  
IT hath been already observed, when, how, and by what degrees the public 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 public Confession.  
Christian liberty also in matter of Fasts, was maintained, 
Chrysost. in Matth. h●m. 47. Cyril. in Levitic. hom. 10. Aug. Epist. 80. & 118.  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 virtues; 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, etc. We have likewise seen how that Fasts were diversely 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, 
Ambros. serm. 34:  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-days) and of the Institution thereof, give this reason for the same: Pope Gelasius had decreed, 
Serm 4. de Iejun. septini mensis.  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 public 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 custom 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 Earthquakes Conflagrations, and many dangers incurred through wild Beasts; those public calamities moved Mamert Bishop of Vienne in Daulphinoise, to ordain, that upon some certain Days every year, there should be public Prayers made with Fasting, and acts of repentance: Thus were the Rogations instituted, which reached even to Foreign Provinces, as we shall see straight.   

Anno 470. etc.  
We 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 virtue to their Sepulchers. St. Augustine tells us, that the stronger and better Christians had no such custom, but the weaker sort only, and those too by way of Indulgence. This abuse prevailed so much, as that the transportation of Relics, the resorts of People, the honours conferred upon Saints, which at the beginning were tolerable, were now advanced to an excess: The Body of chrysostom being transported to Constantinople, 
Niceph. lib. 14. cap. 43.  the Emperor Theodosius kneeled down before it, praying it to forgive his Parents, who had persecuted it whilst living: But against this Superstition, the Fathers of this age, like as their Predecessors before them, remonstrate after this manner: 
Aug. lib. de cura pro mortuis, cap. 13. & contra Parmen. lib. 2. cap. 8. & de Civit. lib. 8. cap 27. Cyril. contra Jul. lib. 6. Chrysost. Hom. 5. in Matth. Theodor. in 2 Epist. ad Corinth.  The Souls of the dead intermeddle not with the affairs of the living: The Saints are not our Mediators: 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 glorify God, because of their victory, and encourage ourselves 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 than 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, 
Chrysost. in Matth. Hom. 26. & in Epist. ad Corinth. Hom. 18. & in 1 ad Tim. cap. 2 Justin. Irenaeus. Tertul.  and set Forms of public 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 Demoniacs, and in general, for the whole World: Now, that they might excite the People to the greater fervency in Prayer, the Pastor 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) Litanies or Rogations first in the Eastern Church, and afterwards in the Western; the Pestilence at Constantinople, and the Earthquakes at Lions and adjacent places, administering 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 public calamities and necessities, praying for the peace from on high, and the salvation of Souls, for the prosperity of God's 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, etc. every one of those Articles being pronounced with a loud voice by the Pastor, 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 Litanies: 
Niceph. lib. 15. cap. 18.  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 Heresy, for which he was condemned by the fifth General Council; thus did Superstition, which at first was only private, become public 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 Latin Church received it not till above an hundred 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 itself about the same time. It hath been said, that many had at the celebration of the Eucharist, introduced the custom of soaked or dipped 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 Host 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, choosing much rather in an exigence wherein they could no better order it, to give soaked or steeped 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: 
Leo. Serm. quad. 4.  And whereas there were many in the Church tainted with that heresy, they were discerned by this token, that they made some hesitation about receiving of the Chalice. This superstition was suppressed towards the year 490. 
Distinct. 2. Canon. Comperimus.  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 Predecessor, who impeached of Sacrilege all those who repulse the Cup of redeeming blood; an Ordinance which condemns the mutilation of the Sacrament introduced in aftertime by the Romish Church.   

Anno 500 etc.  
WE are now arrived at the year 500 The Historical use of Images was received into Churches, which was the only use that Christians applied 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 Bishop's willing to suppress this Idolatry, caused them to be broken into pieces within their several Dioceses, but the popular torrent prevailing over their zeal, this same abomination, enforced by custom, was in fine authorized by those, whose part it was to reform it; but a long time after, as we shall show 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 virtue whereof they recovered bodily health: Now, howbeit the gift of Healing was, together with other Miracles, become antiquated, yet did some Heretics affect to retain the use of this same Unction, though now vacated of its pristine efficacy, addressing it to another end; for, about the year 180. 
Irenaeus. lib. 1. cap. 18.  the Valentinians anointed their sick with Oil, 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 Heretics, the Church ever having it in detestation: But about the year 528. Felix IU. Bishop of Rome, instituted extreme Unction, 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, 
Petrus de Natal.  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: 
Matt. 28.  Now from this Procession of Easter, those of the Sabbath-Days did afterwards proceed.   

Anno 536.  
VIgilius his Successor, 
Petrus de Natal.  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, 
Rhenan. in Tertul. lib. 5. adver. Martion.  (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 horror; 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 overclouded, and the brightest Stars fell from Heaven: Then was Gregory I. Bishop of Rome, who not only approved of former Innovations, but superadded 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 public in the Latin Church; for, Gregory entered the Virgin Mary into the Litanies, 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 Emperors, 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, etc. so doubtful hitherto was both the place and pain of Purgatory: nor had this Doctrine any other foundation, than the prejudices of Pagan's, the pretended apparitions of Spirits, and vulgar credulity.  
Those persuasions nevertheless traveled 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 Alms bestowed in memory of their piety, they now receive the term of Oblation into the very Sacrament itself, 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 chopped and changed, as well in the Eucharist, as in public 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, chrysostom; and amongst the Latins, 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, etc. Vouchsafe to regard them with a serene and propitious aspect, and to accept of them, as thou did● of the offering of thy righteous Child Abel, etc. 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 Faithful, they are now pronounced over the Body of Jesus Christ, by an absurdity full of Sacrilege; inasmuch as they do in express terms pray for Jesus Christ, paralleling Him with the Sacrifices offered by the Patriarches 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 pause 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 ●y Versicles, wherein the Clergy and the people did by turns answer one another: After that they distinguished herein the ●ntroites, sung at the beginning of the ●ervice; the Gradual, when the Deacon ●●scended the Pulpit-steps, in order to the ●ecture; and the Offertory, whilst the People presented their Offerings. Gregory ●hen composed an Antiphonairy, (a Book ●f Anthems) for the whole course of the ●ear, and Versicles and Responsals for every day thereof: He likewise constituted a College (or Choir) of Singing-men, to ●ing the Office.  
And as if he had projected the reduction of Judaisme, 
Rabar. de Instit. Cler. lib. 1 cap. 14.  he borrowed divers Ceremonies therefrom: for he it was that ●egan to introduce Unction into the Priestly Order, and Pontifical Habits in imitation of the Priests and Levites: We ●ust note by the way, whence it came to pass that the Monks are otherwise apparelled, than the common People: In times past their Apparel was not in the least distinguished from that of others, save in ●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, 
* A kind of Garment wrought with Purple, like studds of Iron or nail heads worn of old by the Senators of Rome.  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 ecclesiastics: 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 ordained the use of perfumes, and the Relics of Saints, at the Consecration of Churches; as also a space for the reception of the Tapers: And afterwards Sabinian his Successor, 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 h●●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 Latin 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 Latin became estranged: Yet notwithstanding, they still retained 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 Latin; 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 expelled France.   

Anno 605.  
HItherto was the Church governed by divers Patriarches, 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 preeminency 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 alleging 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 Emperor Leo determining in favour of him of Constantinople, conferred upon him the precedency to all the other Bishops, and from thence he was styled Oecumenick: But when once ●hocas attained to the Empire, by murdering of (Mauricius) his Predecessor, 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 condign 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 Sovereign and Universal Bishop; thus by an Imperial Edict, and not by any Divine Right was there an Universal Bishop created in the Church; the quality which Gregory himself declined, 
Greg. Epist. 34. lib. 4.  none could possibly affect, but the Forerunner 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 IU. soon after opened the Pantheon at Rome, and erected therein the Images of all the Saints, 
Platin. in Bonifac 4  in the room of the Pagan-Gods: This is the Temple which is at this day called, St. Marry the Round▪ 
* In Italian Santa Maria Rotonda, denominated from its orbicular Form, accounted a piece of the rarest Architecture in the World.  And it is observable, that at the same time, namely in the year 610. that Monster Mahomet, the scourge of Christianity, showed 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 affixed 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. etc.  
THen also were Private Masses obtruded, wherein the Priest communicated all alone: This corruption sprung from the lukewarmness 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 abandoned the Communion, did withal decline the presenting of any more Offerings; that they might oblige them to a continuance 〈◊〉 that liberality, they gave them to unde●●stand, that though they did not any mo● communicate, yet Divine Service shoul● not cease to be useful and available t● 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 terms, 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 than 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 Pastor, 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 custom in the Church, 
Chrysost. lib. 1. de Com punct. cord. ● Aug. serm. de vigil. Pasch.  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 checked and severely rebuked those whose kiss of peace was only matter of lip-labour: Now about the year 780. Leo the Second changed this symbol of reconciliation, into a superstitious vanity, instituting that Plate of Silver or Copper, which after Consecration is presented to be kissed: And in this very particular, one may perceive how much the ancient Ceremonies have been either diverted, or perverted, through successive alterations therein.   

Anno 790.  
BUt behold the Idolatry, which under the vail of darkness, was propagated in the Church, even to the very Sanctuary: Images were only as so many memorative objects in Churches, yet did the vulgar begin to exhibit honour to them; whereupon disputes were commenced: In this difference, reasons of State offered themselves, which are to be seen in History; for upon other accounts are Images pretended, in subserviency to their interest.  
The Latins and the Greeks, and afterwards the Greeks amongst themselves, took occasion from hence of much altercation; one while demolishing, and breaking down the Images; another while re-erecting of them. Finally, Irene Empress of Constantinople, a Pagan both by Nation and Religion, a Woman of many notorious enormities, assembled a Council at Nice, excluding from it the best Doctors, and employing menaces, violence, and all manner of artifice, whereby she might compass her design: Thus this Conventicle moulded and modelled according to her own mind, producing, instead of offers of reason, nothing but impertinencies, in behalf of the Images; concluded upon adoration, contrary to the judgement of all solid Antiquity, and the opposition then generally made to a piece of such palpable impiety: For at the same time the Emperor Charles the great converted a Council at Frankefort, wherein that of Nice was condemned, being declared false and abusive, and the Decree touching Images incassated and made null; thus was (their resolved) Adoration suppressed: But being that Images were always continued in Churches, this Superstition, whereunto the People were strongly inclined, did at last recover itself and prevail. This second Council of Nice was held towards the year 790.   

Anno 880.  
POpe Adrian was the first that advised the Canonization of Saints; imitating herein the apotheosis (or Consecrations) used amongst the Romans under Paganism; a thing which till then was unheard of in the Church▪ The Authority of canonising Saints was afterwards confirmed by Decree, as we shall see in its proper place.   

Anno 965.  
POpe John IV. baptised the great Bell of St. John Lateran (in Rome) nameing it after his own name: Thence came the custom of baptising Bells, and giving them names.   

Anno 1000 etc.  
FRom the time above mentioned, till about the year 1000 those corruptions were not only continued, but likewise gradually multiplied: To the consecration of Churches, they added sprinkling of holy Water, with a Nosegay of Hyssop, pronouncing these words of the Psalmist, Attollite portas, etc. Lift up your Gates, etc. the Bishop in the mean time rapping at the Gate with his Pastoral-staff; the mingling of the Ashes and Water, of the Salt and the Wine of Exorcism; of painted and graven Characters; and certain confused Prayers: Finally, the anniversary Feast of every Church, in memory of the day of its dedication.  
And like as the Sacrament of the Eucharist was changed into a Sacrifice, even so the Priests, which were called to preach the Gospel, were then ordained to sacrifice, they began to create them with these words, Accipe potestatem, etc. Receive thou power to offer sacrifice to God, to celebrate Masses, as well for the living, as for the dead.   

Anno 1003.  
POpe John nineteen. instituted the Feast of All-Souls, appointing it to be celebrated upon the Morrow after All-Saints.   

Anno 1050.  
BUt behold the sum of the whole matter: That they might defend the Sacrifice, which they pretend to offer in the Mass; they behoved to deny the whole Essence of the Sacrament, and falsify and belly all that ever Antiquity hath believed in the case, whose sense and several judgements therein, do here ensue.  
S. Ignatius Bishop of Antioch, and a Disciple of the Apostles in the 72 d. 
Epist. 9 ad Philadelph.  year of our Lord, expresseth himself thus: There is one only Flesh of our Lord Jesus, and one only blood, which was shed for our sins; one only Bread also was broken for us, and one only Cup was distributed to us: Could he possibly make a more manifest opposition between the Body of Christ broken upon the Cross, and the Bread broken in the Supper?  
Justin Martyr, towards the year 130. Our Christ hath vouchsafed to make and use 
Dialog. 2. advers. Triph.  the Sacramental Bread in Commemoration of his Body, form for such as believe in him, for whose sake he became passable; the Cup also he ordained to be made and used with thanksgiving, in Commemoration of his Blood.  
Ireneus Bishop of Lions, in the year 160. When once the Chalice being filled, 
Lib. 5.  and the Bread being broken, hath received the (benedictive) word of God, it becomes the Sacrament of the Blood and Body of Christ, whereby the substance of our flesh is augmented, and compounded. Certainly none can say that our flesh is augmented, nor compounded of the real flesh and blood of Christ, but only of the substance of the bread, which this Father plainly acknowledgeth to continue in the Eucharist, even after the Consecration of the same.  
Clemens Alexandrinus, in the year 190. Christ took of the Wine, 
Paedagog, lib. 2. cap. 2.  and blessed the Wine, saying, take, drink, This is my blood, the blood of the Vine, denominating by way of Allegory, the Word, which shed his blood for the remission of sins, a sacred liquor of joy and gladness, etc. Now that that which he blessed was true Wine, he further showeth, saying to his Disciples, I will drink no more of the fruit of the Vine, etc. This very same reason do we urge to prove, that they drank Wine at the Supper. Briefly, it is remarkable, that he disputes against the Encratites, who held the drinking of Wine to be unlawful; alleging for their conviction, the example of Jesus Christ, who drank Wine at the Supper; which were a ridiculous Argument, if so be Wine had ceased to be Wine, after that Christ had drank thereof.  
Tertullian, in the year 205. doth th●s explain the words of Jesus Christ: 
Lib. 4. Contra Marcton. cap. 40. & lib. 3. cap. 19  This is my Body, that is to say, the Figure of my Body; Moreover, Jesus Christ called Bread his Body, to the end that thou mightst thereby understand, that he appointed Bread to be the Figure of his Body.  
Cyril, 
Catech. 14 sub finem. Catech. myst. 5.  Bishop of Jerusalem, in the year 320. declares to us, that The Flesh is now absent; and that that which we are commanded to taste of, is the Figure of his Body and Blood.  
Eusebius Bishop of Caesarea, 
Demonst. Evangel. lib. 8. cap. 8.  saith, that our Lord hath taught us to serve him with Bread, as a sign of his Body.  
Gregory Bishop of Nazianze, in the year 350. in his second Oration concerning Easter, speaketh thus of Sacramental participation: We partake indeed of the (Christian) Pass-over in a Figure, albeit more clearly than at the ancient Pass-over; for the ancient Pass-over, I dare say so, was a more obscure figure of a Figure.  
Macairus the Egyptian, 
Hom. 27.  speaking of those who lived before Jesus Christ: It never entered into their hearts, that there should be a Baptism of Fire, and of the Holy Ghost, and that they should offer in the Church Bread and Wine, as a Figure of his flesh and of his blood, and that those who partake of the Bread which is visible, should feed spiritually upon the Flesh of our Lord.  
Ephraim of Syria, in the year 360. in his Treatise against the curious Inquisitours, into the nature of the Son of God: Observe heedfully, how, that taking the Bread into his hands, he blesseth and breaketh it, in Figure of his immaculate Body; and blesseth the Cup in figure of his precious Blood.  
Ambrose, 
Lib. 4. cap. 5. & 6.  or the Author of the Book of Sacraments: See that this offering turn into an acceptable, and reasonable account, to us, which is the figure of the body and blood of our Lord.  
Gaudentius Bishop of Bress, in his second Treatise upon Exodus: The figure of Christ's body is received in the bread: Moreover, the blood of the Lamb is fitly represented under the species of Wine.  
chrysostom Bishop of Constantinople, in the year 386. in an Epistle to Cesarius the Monk, doth thus unfold this great Mystery: Before that the bread be sanctified, we name it bread; but it being once by Divine grace sanctified, it is certainly freed from the appellation of bread, and is dignified with the name of the Lords body, howheit the true nature of bread doth still continue therein: Turrianus and Gregory of Valence, both Jesuits, perceiving themselves to be wonderfully racked and puzzled with this passage, do most groundlessly aver, that it was none of Chrysostome's, but of one John of Constantinople, which is confession sufficient, since that it bears the mark of its antiquity: This Epistle hath been seen by many, in a Manuscript in the Bibliotheque of Florence, by which, if not stifled by our Adversaries, the common fate of what ever is contrary to themselves, it may be easily verified to be of a truth the genuine testimony of the great chrysostom.  
But it is high time that we harken to holy Augustine, who flourished in the year 410. behold how he explains himself in his 12 th'. Chapter against Adimantus: The Lord doubted not to say, this is my body, when as he gave the sign of his body, and upon the third Psalm: The Lord admitted Judas to the Banquet, at which he recommended, and gave to his Disciples the figure of his body and blood.  
The same Father, upon the 98. Psalm, wherein he expoundeth these words of our Lord, If ye eat not the flesh of the Son of Man, ye shall not have life, brings in our Saviour speaking thus, Understand spiritually that which I have told you, ye shall not eat this body which ye see, neither shall ye drink that blood which my Crucifiers shall shed; I have recommended to you a sacred sign, which being spiritually understood shall give you life.  
And in the third Book of Christian Doctrine, Chap. 16. When the Lord saith, if ye eat not the flesh of the Son of Man, and drink not his blood, ye shall have no life in yourselves, he seems to command an impiety or great crim●● This then is a Figure whereby he enjoineth us to communicate in the Lord's death and Passion, and delightfully and profitably to remember, that his Flesh was crucified and bruised for us.  
And in his first Treatise, upon the first of St. John: The Lord comforteth us, who can no longer feel him with the Hand, but only by the touch of faith.  
And in the 53d. Sermon, upon the words of our Lord: Every one almost calls that the body of Christ, which is a sacred sign thereof.  
Theodoret Bishop of Cyre, in the year 420. in his first Dialogue, entitled the Immutable, speaking of these words: This is my body, saith, the Lord hath dignified the visible signs, with the appellation of his own body and blood, not changing of their nature, but adding grace to nature: a little before he had said, the Lord hath conferred upon the sign, the name of his own body.  
And in the second Dialogue, entitled The Inconfused: The Divine Mysteries are signs of the true body. And a little after, he brings in an Eutychian Heretic, maintaining Transubstantiation, to whom he answereth in these words: Thou art caught in a Net of thine own twisting, for even after Consecration, the mystical signs change not their nature, but remain for substance, form and figure, the same as before.  
Cyril Bishop of Alexandria, 
In johan. lib. 4. cap. 19 Ibid. lib. 9 cap. 29.  in the year 440. Christ gave to his Disciples morsels of bread, saying, take, eat, this is my body: He saith also, that the faithful believe, that though he be absent from us in the body, yet are all things, and even ourselves governed by him: Again, though he be absent in the Body, appearing before his Father, and sitting at his right hand, yet nevertheless he is present in his Saints by his Spirit.  
The same Father speaking of Nestorius; 
Apolog. in Anathemat. lib. 2.  Hath he not turned, saith he, our mystery into an Anthropophagy, that is to say, a manducation of Man's flesh, through an irreligious entangling of the spirits of the faithful through vain conceits, and attempting to subject to humane ratiocinations, things which surpass all manner of scrutiny, save that of faith only.  
Gelasius himself Bishop of Rome, about the year 590. speaketh thus; 
Gelas. Contra Eutych. & Nester.  Certainly the Sacraments which we receive of the body and blood of Christ, are a Divine thing, whence also we are by them, made partakers of the Divine nature; yet nevertheless the substance or nature of the ●read and the Wine doth uncessantly continue such, and the Image and resemblance of the body and blood of Christ, is infallibly celebrated in the exhibition of those mysteries.  
Facundus an African Bishop, who in the 550th. year of our Lord, wrote in defence of the three heads or points of the Council of Chalcedon: The Sacrament of Adoption, to wit Baptism, may be called the Adoption, upon the very same account, that we call the Sacrament of Christ's body and blood, which consists in the consecrated Bread and Cup, his own body and own blood: Not that the Bread is indeed his body, and the Cup his Blood, in proper speech; but hecause that the mystery of his body and blood is contained therein.  
Dionysius falsely surnamed the Areopagite an Author, of whom we know not certainly in what time he lived, howbeit to procure the greater Authority to his writings, he assumed the name of Dionysius the Areopagite, mentioned in the Book of Acts, chap. 17. verse. 34. But divers reasons move us to believe, that he flourished about the end of the fourth Age; others make him more ancient; whoever he was, he doth more than ten times in one Chapter, 
In Eccles. Hierarch. cap. 1. & 3. etc.  term that which is given to us in the Supper, Images, Signs and Symbols, and saith, that the Communion of Bread and Wine, is a commemoration of that most Divine Supper, at which, the signs of things therein celebrated, were first of all instituted; therefore he calls Jesus Christ a worker of signs, adding, that by them Christ is represented and received.  
Whence Maximus his Scholar, 
Maxim. in cap. 1. & 3. Eccles. Hierarch.  who lived about the year 630. We attain not to an immediate discovery of the things themselves in matters Divine, but we arrive at perfection, through the intervention of signs; such as is the Cup of blessing, as the Apostle calls it, and the Bread which we break; those things are signs only, not the Truth itself: Moreover, recommending to consideration the expressions of that same Dionysius called the ●reopagite: Note, saith he, that he every where terms the Divine Sacrifice, Symbolical or Figurative; and that the holy Offerings, are signs of more real heavenly things.  
But towards the year 840. some through their Hyperbolical terms, others through questions moved touching the alteration of signs, did by degrees give occasion for conceiting of a new opinion concerning the Sacrament; which being in fine in the year 1059. ripened into perfection, it was declared in the Lateran Council under Nicholas the Second, 
Canon. Ego. Berengar. dist. 2.  that the ●read and the Wine are the very body and blood of Christ; and that he is sensibly felt, broken, and crumbled by the teeth of believers; Expressions absurd and impious, and disowned by the Church of Rome at this day.  
We shall here, in pursuit of the order of time, annex to all those testimonies of Fathers by us produced, that which is contained in the Roman Decretal, collected by Gratian, the Father of the Canonists, who lived about the year 1160. He in the second distinction of the Consecration, in the Canon, Hoc est, expresseth himself thus: The heavenly ●read, which is the Flesh of Christ, is in a peculiar respect called the body of Christ, howbeit, to speak truly, it be a sacred sign of Christ's body, to wit, of Him, who becoming visible, palpable, mortal, was at last crucified!  
And upon the Gloss of the Doctors, hath these words, worthy of consideration: The Heavenly Sacrament, wherein the flesh of Christ is truly represented, is called the body of Christ, but improperly, for it is so called after a manner congruous and peculiar to itself, howbeit, not according to the real truth of the thing but by way of a significant mystery; so that the sense runneth thus: It is called the body of Christ, that is to say, this is thereby signified. Judge then sober Reader, how much, and how far the Church of Rome is at present departed from the sense and belief of the ancient Fathers, even that of the times of the famous Canonist Gratian.  
We will conclude this Chapter with that which we read in Justin Martyr his second Apology for Christians; to the end, that it may appear what the practice was of pure Antiquity, as well in the Celebration of the holy Supper, as in all the other parts of the Divine Service of the Primitive Church; and that one may thereby be able to judge who approacheth nearest thereunto; whether those of the Church of Rome, which hath wholly deaced and perverted the model of true Religion, and utterly destroyed that spiritual worship, which we owe to God; Or those, who to save themselves from her Pit of Error, & Dunghill of Superstition, have abandoned her Communion: Behold then how that pious Author speaketh; 
Justin. Martyr. in Apolog. 2. add Antonin.  Upon the Sabbath days, we assemble ourselves both in City and Country, in one place; the Lecture is made from the Writings of the Prophets, or the Apostles; the Lecturer ceasing, he that presides makes the Exhortation, admonishing to an imitation of those excellent things; which done, we rise up and pray to God: after this, they present him of the Fraternity that presides, with bread and drink of Wine and Water, which he receiving, yieldeth praise and glory to the Father of all, in the name of his Son, and by his holy Spirit; in which act of thanksgiving, he is the more prolix, to the end, that they might be rendered worthy of those things, through that Spirit: and prayers and thanksgiving being finished, all the People present, giveth consent by acclamation, saying, Amen, which is to say in the Hebrew Tongue, So be it: Now after that the Precedent hath given thanks, and all the People hath by acclamation consented; those who are named Deacons with us, administer to all that are present, Bread Wine and Water, being blessed; and carry the same to such as are absent: and this repast is with us, called the Eucharist. Proceed we to another point, and view the sequel and progress of those innovations.   

Anno 1055.  
AT this time, under Victor II. the Redemption of Penances was introduced: For it was enacted that they might be lawfully converted into penalties of another nature, as pecuniary Mulcts under the notion of Alms, Donatives bestowed in favour of the Church, Pilgrimages, and other things equivalent, proportionably to the years of penance allotted them; and that such as had not wherewithal to accommodate themselves herein, might redeem their years of penance, with the number of Psalms sung by them, with Fast in the strength of Bread and Water, with scourging and scarifying of themselves, and other kinds of voluntary mortification; whence the custom of whipping proceeded, and from the same source, the Batusses, 
* An order of Friars who in their nightly processions do extremely whip and scarify themselves.  and Penitents.  
Now by those exchanges and redemptions, the ancient Discipline was utterly subverted: We have seen that the Indulgences were no other than certain relaxations, or limitations of Church-penalties, intended for curtailing of the time prescribed to Penitents, before that they could be readmitted to the Communion: But the virtue of those Indulgences was afterwards extended beyond this World, for shortening of the years of their abode in Purgatory; a thing which the Primitive Christians never once dreamt of: We have likewise observed, that the Penitents, who ordinarily were very numerous, tendered themselves to the Church, having their faces covered with ashes, in token of humility; from whence it was, that the Church of Rome derived that vain Ceremony of Ash-Wednesday, at the beginning of Lent: And in this action, they sing the very same things which they sung heretofore, when as there was any number of Persons doing of public Penance.   

Anno 1090.  
URban II. that he might advance Superstition, ordained (about the year 1090.) that upon every Saturday a Mass should be said in honour of the Virgin Mary.  
Chaplets or Pater-nosters were at the same time invented by Peter the Hermit, 
Polydor. Vergil. lib. 5. cap. 9  together with the Office and Hours of our Lady.   

Anno 1160.  
ALexander III. decreed the Canonization of Saints; and ordained that none should be from thenceforward acknowledged Saint, but whom the Pope first declared such.   

Anno 1212.  
CHrist's corporal presence in the Sacrament had already gained some credit, but they were not as yet agreed upon the pretended conversion of signs: Behold then how that a little after the year 1215. in the Lateran Council, Innocent III. determines the Form thereof; who willeth all to believe that the Bread is transubstantiated into the Body of Christ, and the Wine into his Blood: Thus was Transubstantiation ratified, and that as an Article of Faith.  
In pursuance of this Decree, it was ordered, that all Churches should be furnished with a Cabinet, for a conservatory to lodge and keep the Host in; whereas formerly, what remained after the Communion, was either burnt, or else given to be eaten by little Children; or lastly, the Clergy immediately dispatched it: It was then therefore that the use of Pixes began.   

Anno 1220. & 1230.  
HOnorius III did for the same reason, about the year 1220. institute the adoration of the Host; and Gregory IX. added the little Bell, thereby to advertise every one of kneeling.  
About the same time the Chaplets, or Pater nosters, which were invented by Peter the Hermit, as hath been said above, were put in use at the recommendation of Dominicus, the Founder of the Jacobins, who for this very reason passeth for the Author of that goodly piece of devotion.   

Anno 1245.  
THe Council of Lions, in the year 1245. ordained that Cardinals should wear red-Hats, and scarlet-Clokes.   

Anno 1250.  
NOw Transubstantiation, when authorized, was attended with this sequel and conclusion ensuing thereupon, namely, that The Laity ought to rest contented with the Host being that the blood of Christ is contained in it, as well as in the Chalice: But this was not received without debate; insomuch, that many Churches along time after retained the two species, as necessary: Nevertheless, this rape and retrenchment of the Cup in the Communion of Laics, was afterwards universally extended, and finally authorized by Decree, as will yet further appear: In the mean time, that they might in some kind gratify the People, they introduced the custom of giving them Wine to wash their mouth withal, instead of that portion of the Sacrament which they had (most sacrilegiously) robbed them of.   

Anno 1260.  
THe adoration of the Host being introduced, Vrban IV. upon the pretended Revelation of a Nun, in the Province of Liege, instituted the Feast of God with its Octaves; and Thomas Aquinas composed the Office.   

Anno 1300.  
BOniface VIII. instituted and celebrated the first Jubilee, ordaining, that for the future, it should be solemnised from one hundred years, to another; but Clemens VI reduced it to fifty; Gregory XI. to thirty three; and finally, Paul II. to twenty five.   

Anno 1360.  
ABout the year 1360. began the custom of walking the Host, and of tarrying it under a Canopy in Procession; Those of Pavy were the first practitioners hereof; after whose example, the same was used all over Christendom.   

Anno 1366.  
URban V. sent in Lent to Joanna Queen of Sicily, a Rose of Gold; and made a Decree, whereby he ordained the Consecration of the like, every year, upon the Lent-Sunday, called Laetare.   

Anno 1414.  
BEfore the Council of Constance, held in the year 1414. the Communion of the Laics under one only sign, was practised more through Toleration, than Authority; But that Council enacted a Decree touching the same, whose terms and tenor full of sacrilege and impiety, should strike all true Christians with horror: behold how it was framed: Though Christ did after Supper institute and administer to his Disciples, the venerable Sacrament, 
Concil. Constant. sess. 13  under th● two signs of bread and wine, and in the primitive Church, it was so observed; yet thi● notwithstanding, the custom of the Church should be held for a Law, who hath commanded under pain of excommunication, that thos● who offend against this Decree, by giving th● Communion to the People under the two spe●cies, and preach to them the equity of th● same, be effectually punished, and dealt with all as Heretics, by delivering them up t● the Secular Power, whose assistance shall b● employed to that effect: This was that very Council, who to justify their perjury i● the case of John Huss, whom contrary t● public Faith, they caused to be burnt, passed and propagated it for a Maxim, that Faith ought not to be kept with Heretics.   

Anno 1458.  
POpe Calixtus III. ordained that they should ring a Bell at the Hour o● Midday, like as they did in the Evening for an All-hail to the Virgin Mary; to th● end, that such as were engaged in continual War with the Turks, might b● assisted by this kind of Devotion.   

Anno 1470.  
ONe Alane de la Roch of the Order of the Jacobins, moved by certain Visions, invented the Rosary of the Virgin Mary, which was by Sixtus IV. afterwards approved.  
Illimited Superstition had infallibly advanced yet further, and, it is to be feared, had at last quite oppressed, and, as it were, stifled the Christian Religion, under the insupportable burden of Ceremonies; had not God in his mercy in some sort renewed the Light of his Word, by the Preaching and Doctrine of Luther, Zuinglius, Melancthon, Bucer, Calvin, and many other excellent personages, whom his Providence raised up to rescue the same from under that Bushel which did so woefully eclipse it, and to disentangle it from the briars of School-Divinity, and from the corrupt Glosses of Decretalists, and other Doctors and Assertors of Papal Authority; although that even hitherto, God who never left himself without a witness, aswel in the work of Grace as in that of Nature, did from time to time successively stir up faithful Witnesses and Confessors of his Truth, who always have withstood the Errors and Novelties introduced into their Religion; whence we cannot better conclude this Treatise, than by way of succinct representation of the prime Defenders of this same Heavenly Faith.   

Anno 792.  
IT hath been already observed, what their several judgements were, until the seventh Age, touching divers points controverted at present between us and those of the Church of Rome; and amongst others, particularly that of the Eucharist: and likewise in the matter of Images, unto which Article we shall only add, That from the year 792. the Synod of Grenado in Spain, did equally condemn both usage and veneration, that the Emperor Charles the Great, over and above the result of the Council of Frankfort by him assembled, caused a Book, 
This Book was published by Monsieur du Tillet.  bearing his own name, to be printed in opposition to that abuse; and that Claudius' Bishop of Turine, and many other excellent Doctors, did then publish divers Treatises in order to the expugning and subverting of the same.   

Anno 826.  
WAlfrid Abbot of St. Gal, 
De Offic. Divin. cap. 7, 8, 19 & 23.  in his Book of Divine Offices, doth severely inveigh against superfluous Ceremonies and Images; as also against Divine Service in a strange and unknown tongue; saying, that the Apostles never celebrated the Eucharist with the Canon, nor the Offertory, nor yet several other pieces which the Greeks and Latins have forged at their own pleasure; and that they were contented with the addition only of the Lord's Prayer to the words of Institution. But it is a long time ago since Rome attempted to impose her Yoke upon the whole Earth, since from the year 723. as is reported by Aventine, Gregory II. sent one Winfrid whom he had created Primate and Archbishop of all the Countries on the other side the Rhine, to preach, inform & reform those Churches after the 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 lies, a disturber of the Christian Peace, and a corrupter of the Faith of Christians.   

Anno 840.  
RAbanus Maurus Archbishop of Mayence, 
De Institut. Cleric. lib. 3. cap. 12 & 13. Lib. 1. cap. 31. & lib. 2. cap. 2 & 14.  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 sensed the holy Sacrament amiss, and ranks him with Heretics.   

Anno 849.  
BErtram, a Preacher of great fame; as well by reason of his profound knowledge of the holy Scriptures, as for his inculpable●life, in a Treatise, entitled, Of the Body and Blood of our Lord, which he addressed to the Emperor Charles the Bald, upon that Emperor's 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 manner 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 Heretic because of this Doctrine.   

Anno 869.  
AT this time flourished John Erigine (or Erwine) otherwise a Scots-man, skilled in the Greek, Arabic, and chaldaic Tongues, a most famous and incomparable Divine, all which, by the relation of Antoninus himself, Archbishop 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 Emperor, that he was by him detained in France, where he received from him very honourable entertainment: Occasion then offering itself 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 College (now University) of Oxford, gave him an invitation to the Presidency thereof.   

Anno 950.  
IT is recorded by William of Malmsbury, 
Albert. Vrant. Metropol. lib. 1. cap. 9 Baschas. Rabert. de corp. & sang. Dom. cap. 14. Guil. Malmsh: lib. 3. cap. 27. Jodoc. Cocc. Thesaur. tom. 2. lib. 6. the Eucharist.  that the belief both of the reality and of the conversion of Signs, 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 worshipped the Hostie; and abundance of such Miracles, ●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 o● the Canon of the Mass, observed not amiss, that those apparitions of flesh & blood wherewith 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, 
Synod. Rhemens'. cap. 1. & 2. etc. cap. 28. etc.  held at Rheims, 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 Po●es of this Age were branded with Notorious Crimes, Murders and Tyrannies; Monsters of men, full of Infamy, devoid of all Knowledge both Divine and Humane: who else (saith he) think ye that man is, who sitteth upon a high and lofty Throne, glittering with Gold and Purple, but the Antichrist infallibly, sitting in the Temple of God, whose Marbles, etc. are as fit to be consulted as himself: He adds further, that i● were much better to require the judgement of the Bishops of the Low-Countries and 〈◊〉 Germany, than of that City which is at th●● day exposed to sale, and weighs Judgements in the unjust balance of filthy lucre, etc. 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, enjoineth 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 ruin, the Name of God trampled under foot with impunity, and Religious Worship vilified, even by the chief Priests themselves; this being all the care that Rome takes of others, 〈◊〉 of herself.   

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 judgement, 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 the same; It was exactly conformable to that of Bertram and John Erigine, by the relation of his Adversaries; amongst whom Lanfranck then Abbot and afterwards Archbishop of Canterbury, writing against him in his Book of the Eucharist, represents it to us thus: The Sacrifice of the Church, saith Berenger, is compounded of two things, the one visible, the other invisible; of the Sacrament, and the thing signified in the Sacrament; which thing signified, that is to say, the Body of Christ, if it were presented before our eyes, were visible; but being exalted to Heaven, and sitting on the right-hand of the Father, until the restitution of all things, as the Apostle Peter speaks, it cannot be brought back from Heaven, where in the person of Christ it consists of God and Man: Now the Sacraments of the Lords Table, to wit, the consecrated Bread and Wine, are not in the least changed or altered, but remain in their proper substances, having a resemblance of the things whereof they are Sacraments, etc. This he taught till the year 1091, wherein he died with so great reputation, that Hildebert, who was afterwards Bishop of Mentz, in an Epitaph which he made upon him, called him The Pillar of the Church, the Glory and Hope of the Clergy: The Doctrine which he opposed, being at that time so little rooted, that Pope Gregory VII, who came to the Popedom in the year, 1073, did, by the report of Cardinal Benno and Matthew Paris, appoint a Fast to three Cardinals, to the end that God might please to reveal whether of the two opinions was Truth, that of Berenger, or that of the Church of Rome; and, upon what account soever it was, certain it is that be threw the holy Sacrament into the fire in the presence of the Cardinals, as appears by the relation of Cardinal Benno himself, who was contemporary with this Pope; so that it is more than probable that he believed not the same to be the real Body of Christ.   

Anno 1120.  
HOnorius Bishop of Alton now flourished, who wrote with no less Learning than Truth, of freewill, and Predestination, according to the exact judgement of those who rejected the determinations of the Roman Church; in whose face, such was his Zeal and Valour, he feared not to call her and her creatures, in one of his Dialogues which he composed, the grand Apocalyptick Beast and Babylon. And indeed, none should account it strange that any, acted with the least motion of true Piety, did declaim at this rate, being that none, for the most part, mounted the Papal Chair other than abominable Lechers, Murderers, Necromancers and other Monsters; insomuch that Cardinal Benno, who (as hath been said) lived in the time of Pope Gregory VII, in his Treatise of the Lives of Popes, averreth, That from Sylvester TWO until then, which was the space of an hundred years, even ●ll that time, the prime study in the Papal Court was that of the execrable knowledge of Magic; with whom William of Malmsbury doth well accord, who said, That damnable Art, which came from Spain, was become so general, even in France, that public Schools were kept wherein it was taught: And Glaber, a Monk of Clugny, saith expressly, that about the 1000 th' year of our Lord, the Christian Faith began much to decay and degenerate from its primitive vigour, men generally addicting themselves to Divination and Sorcery: 
See Baronius' Annals, in the 9, 10, and 11 Ages.  And hence Cardinal Baronius himself speaketh thus; What face had the Roman Church, how much was she polluted, when as Whores, not less potent than beastly, bore sway in Rome? by whose means their Paramour-mock-popes' were intruded into St. Peter's Chair: Christ (saith he) was asleep in the Ship, and there was none to awaken him. He further adds, that the Cardinals, Priests and Deacons, preferred by means of those Monsters, did imitate them, treading in their very steps; and coveted nothing more than that the Lord might be overtaken with an everlasting sleep. It was under the covert of those thick darknesses that the Doctrine of Transubstantiation took deep root; and the greatest part of the other abuses in the Church of Rome, was firmly established.   

Anno 1136.  
PEter de Bruis a Priest, and his Disciple Henry of Tholouse, who had been once a Monk; Arnold Hot; one Joseph, and one Esperon, filled all parts of France with their Fame and Doctrine; They held the same Opinions with those of Bertram, Erigene and Berenger, touching the Eucharist; and rejected, as those did who are a little after called Waldenses, all the erroneous Doctrines and Superstitions of Popery. St. Bernard informs us that Alphonsus Count of St. Giles, did protect them, and permitted them to preach publicly at St. Giles and Tholouse, where they gained a great many Proselytes; yea, that many Princes, Bishops, and Persons of quality, countenanced & held a correspondence with them: Yet notwithstanding, listening to the representations of Calumny, he joins to what he allegeth concerning the truth of their Belief, all that they were charged with by the Vulgar; to wit, that they prohibited the use of Meats, like as the Manichees did, and perpetrated amongst themselves execrable acts and villainies; which yet are no other accusation than what are common to them with the primitive Christians; yea and all such, even till the time of the last Reformation, as have set themselves against the Church of Rome, which hath ever impeached with Heresy, and branded with some notorious crime, all that have refused to own her, or have endeavoured by the Word of God to reprove her, and reduce her to duty: After this very manner dealt they in this Age by Teuchelin or Tudem, Peter de Blois, John Roscelin, a learned person, and one of the repairers of the University of Paris; the most learned Peter Abelard; one named Arnoul, whom they put to death at Rome, mentioned by Platina; Arnold de Bresse, with many others.   

Anno 1160.  
PEter de Valdo of Lyonois, a person of an inculpable life, and well skilled in the knowledge of the holy Scriptures, full of good works & alms-deeds, whose house was a very sanctuary to the distressed poor, to whom he not only distributed of his temporal good things which God had given him in abundance, but likewise imparted of the true and better substance, that is to say, the knowledge of the Heavenly Truth, wherewith God had honoured him. This good man did vigorously oppose the Romish Errors and Abuses, and being that he taught the very same Doctrine with that of Peter de Bruis and his Associates, he had in conjunction with them a great number of Proselytes, who were scattered in Piedmont, Dauphin, Provence, Languedock, and other places of France and England; as also in the Kingdom of Naples, in Germany, Bohemia, Moravia, Hungaria, Sclavonia, Poland, and other places of Europe; where divers names were given them, as the Poor of Lions, Paterins, Humilists, and others, hateful and infamous, taken from the Heresies or horrid crimes charged upon them: But the chief that were in France were those of the Waldenses and Albigenses; the rest of them whom God miraculously preserved till this present time, in some parts of Provence, and divers Valleys of Piedmont, being joined 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, Monastic Vows, 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 misled in matter of Doctrine, 
See John de Serres in the life of Lewis VIII. and the History of the Waldenses and Albigenses, of John Paul Perrin, l. 1. c. 5. The Monk des Valees Sernay. James Riberia; the Memorials of Tholouse; William Paradin. Annal. de Burg. 2. Holagarny.  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 
* Christian Expeditions against the Turks or other Infidels, so termed, from the badge of the Cross, worn by all engaged therein.  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 Arragon, Raymond Count of Tholouse, 
Histor. de Foix. Epist. of Peter de Vin. 25, 26, & 27  the Prince de Bearn, the Counts de Foix, Bigorre, St. giles, Comings, Carmain, Villemur; Viscount the Beziers, and Carcassonne, and many other Barons and Persons of Honour, would ever have upheld and protected them; especially the King of Arragon, and the Viscount de Beziers, who were of a contrary Religion: nor that any others would ever have embraced their Faith, thereby becoming the objects of public hatred, and exposing themselves to exile and misery: Add moreover, 
James of Riberia in his Collections touching the City of Tholouse, makes mention of that Conference which was held in the year 1206 at Montreul near to Carcassonne: whereof the Reformed of that Country keep the Original to this day. See the History of the Waldenses, done by John Paul Perrin.  that the Legates of Pope Innocent III. attended with many Abbots and Doctors of the Romish Communion, being assembled to hold a Conference with some of the Pastors 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 Mass with Transubstantiation, was a mere 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 controversy, and the chief controverted points of their Belief, which in the year 1281, as appears by an Extract of the Municipal Privileges of Realmont in Albigeoise, was still professed by a great number of persons throughout all those quarters; and indeed this proved 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, yielded 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, 
Guy de Pa●pignan. Bernard. de Luxemburg. & Balaeus.  Arnauldus de Villa Nova, Doctor in Medicine, and Chancellor of the University of Montpellier, well skilled in the Latin, Greek and Arabic 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 Errors 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 Philosophical 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 Heretic; and whilst the King of Sicily was sending him to the Pope, he died at Genova: James King of Arragon in an Epistle written to the same King of Sicily his Brother, gave him a very good testimony.   

Anno 1371.  
JOHN WICKLIFF 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, Chancellor 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 TWO, 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 publicly burnt; whose Ashes were in their time a Mystical Seed.   

Anno 1414.  
JOhn Huss Bachelor 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 reaped 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 as the whole Kingdom of Bohemia was through means of their Preaching and Doctrine, reduced from obedience to the Pope, and the Ceremonies of the Romish Church; the Council of Constance required King Wenceslaus to send the said Huss thither, to whom the Emperor Sigismond gave very ample Letters of safe-conduct, to the end that he might not scruple to surrender himself; yet notwithstanding, without any regard had thereunto, he was within twenty six days after his arrival, committed to Prison, and after an hard and tedious incarceration, most unjustly condemned to be burnt alive as an Heretic; howbeit he had clearly demonstrated to them the truth of his Doctrine by the Word of God, and the pregnant Testimonies of Christian Antiquity; in pursuance whereof he maintained, that the Church of Rome had departed from the Doctrine of the Apostles, in pursuit of the riches and delights of the world, hunting after Dominion and Primacy, embezeling church-good, which did of proper right belong t● the Poor, in pomps and filthy and infamous expenses; confounding herewith the Ordinances of God, or at leastwise guilty of a voluntary and deliberate contempt of the same; That the Pope hath no such Authority as he challengeth over the Church, and that Indulgences are null; That the Bread and the Wine remain untransubstantiated in the Supper; and that the Communion should be equally distributed to all under both kinds: That there is no such thing as Purgatory: That Saints departed ought not to be invoked, nor Images worshipped; and that all those things, with their like appendants, have no other foundation than that of the corruption and vanity of a humane spirit. 
Veritas odium parit.  But forasmuch as the Truth doth ever purchase hatred from the Wicked, as being naturally averse and adverse thereunto; this was the cause of that cruel usage which he met withal from his Enemies; which he endured with a truly Christian-Constancy, rehearsing as he was going to the place of Execution, or rather of Triumph, divers verses of the Psalms, especially of the 31st and 51st, and oftentimes these words, taken partly out of the 31st, I recommend my spirit into thy hands, for thou hast redeemed me, Lord Jesus, thou God of Truth; and as the Executioner was setting fire to the Faggots, he said three times with a strong and loud voice, Jesus Christ, thou Son of the living God, have mercy upon me. Thus did this holy Martyr finish all his labours, resigning his soul to God, upon the 6th of July 1415.  
That other faithful Witness of the Truth, Jerome of Prague, did likewise seal the same with his blood upon the 30th of May 1416, after many sharp conflicts with his Adversaries, whom he confounded and struck dumb with the same weapons, namely, the Word of God, and the Testimonies of the ancient Doctors of the Church, being endued with an admirable eloquence and vigour of spirit: 
He came to Constance with a purpose to solicit in behalf of his Colleague in the sacred Ministry; but apprehending danger, he retired, and in his retreat, was betrayed and detected. Aeneas Sylu. seu Pius II. Hist. Bohem. cap. 36. Pogius Florentinus, Epist ad Leonard Aretin.  He encountered death with such an ecstasy of joy, that when-as they began to kindle the Faggots, he began to sing Divine Praises with a holy hymn, which by the very relation of Aeneas Silvius, who was afterwards Pope, called Pius TWO, and of Pogius of Florence who was one of the Spectators, he continued in the midst of the flames, till that his blissful soul took wing for Heaven, there to bear a part in the harmonious new Song in the presence of its Saviour, and the company of Angels, and all the Saints and faithful ones, whose tears are all for ever wiped away in that beatisick Sabbatism of Glory, and eternal bliss.  
But what shall we say more? for the time would fail us should we instance in all who after those two saithful Witnesses, espoused the defence of the same Truth, which the greatest part of them have, as they before them, sealed with their blood: We behoved to make mention of that great Assembly of persons at Douai, in the year 1421, who held the Doctrine of the Waldenses, of whom a great number, as is reported by Monstrelet, was sacrificed to the flames: 
Balaeus Cent.  of William White, and Alexander Fabrice, Englishmen, who in the year 1429 wrote in the defence of Wickliff's Doctrine; which Reynauld Peacock Bishop of Chichester in like manner maintained in the year 1457. 
Naucler. Annal. de Siles.  We behoved likewise to show, that George Poggebrach King of Bohemia, together with his Subjects, owned to the day of his death, the profession of the Truth against the Determinations of Rome; and that the King of Poland stood inclined to its defence: Likewise, that, in the year 1480, 
The Continuator of the Abbot of Vsperg.  John of Vessalia, Basil of Groningue, Stephen Bralfer, and Paul, Notary of Tubinge, Doctors in Divinity, did in like manner in Germany withstand the Doctrine of the Romish-Church; for controlling of whose vanity and many corruptions, Jerome Savonarole was burnt at Florence in the year 1498: notwithstanding which, John Francis Picus, Count of Mirandula, failed not to write in his behalf, and in like manner to reprehend the very same abuses: That in the year 1505, Paul Scriptoris did in his Lectures in the University of Tubinge, publicly declaim against Transubstantiation: And that in the year 1507, Thomas More of Brockford, an Englishman, was burnt at Norwich, for preaching against the then prevailing Superstitions of the Church. We behoved moreover to produce that goodly Confession presented in the year 1508, to King Vladislaus by the persecuted Waldenses in Hungary, which was exactly conformable to that of the Protestant and Reformed Churches: And likewise observe all that is recorded by that great Lawyer Charles du Moulin, in his History of the French Monarchy, on purpose to give the World to understand what reception the Doctrine and Life of those of Cabrieres and Merindol, found with King Lewis XII, which gave such ample satisfaction to that great Prince, as that upon the report therein made to him of the same, he swore that they had more goodness and worth in them, than himself and all his subjects besides. Finally, we behoved in like manner for the honour of that incomparable Monarch, to add, how that, after the example of Philip the Fair, one of his Predecessors, he quelled the sauciness and petulancy of Julius TWO, who had excommunicated him, having assembled a Council at Pisa, in order to the reforming of the Church, both in its Head and Members; and caused batter the Golden Species, with this Inscription, PERDAM BABYLONIS NOMEN, C, A, D. I will utterly destroy the name of Babylon; and had not (injurious) Death suddenly snatched him away, he had undoubtedly put an happy essay to a thorough Reformation. But enough of that, we being now arrived at,   

Anno 1517.  
MArtin Luther, together with those his Contemporaries whom God raised up for the same work, did in this year strike that great blow which did so mightily shake the Papal Power, and restore to Sovereign Princes who heretofore trembled under the Censures of Rome 
* About the year 1080 the Emperor Henry IV. after that he had been persecuted by Gregory VII, was obliged to ask him his pardon barefooted, and to suffer many other indignities. In the year 1180, the Emperor, Frederick Barbarousse, being at Venice, and stooping down to kiss the feet of Alexander III, he put his foot upon his neck, saying, Super Aspidem & Basiliscum, etc. The Popes prevailed so much after that time, that in Italy they quite abolished the Authority of the Emperors, whom they dispatched away to conquer the Holy Land, whilst they in the mean time, under forged pretences, despoiled them, or stirred up enemies against them, to their ruin. , that lawful (though controlled) Authority, which they hold of none but God himself: and this was so marvellous, that after that time the greatest part of Germany, the Kingdoms of England, Scotland, Ireland, Swedland, Denmark and Norway; the most rich and potent Provinces of the Low-Countries; the illustrious Cantons of Switzerland; a considerable part of France, Poland, Lithuania, Hungary, Bohemia, Silesia, Moravia, Austria, Transilvania, Prussia, and Livonia; not to reckon those secret and hidden ones, who await the time of their Redemption, in Italy, Spain, and other Regions wherein the Light of the Truth hath not as yet scattered the thick Clouds of Popish Darkness; that the greatest part (I say) of those Kingdoms and Republics were from that time forward wholly emancipated and disengaged from under the bondage of Papal (both) Power and Error; which, amongst many others, hath been likewise rejected by a great number of their own authors or abettors, sufficient proof, that it was the Divine Hand of Omnipotency that gave those signal blows, captivating all those thoughts and imaginations, under the yoke of his obedience.  
In case our Adversaries allege, 1. That those whom God raised up for this great and glorious work of Reformation were so inconsiderable, as that there is no manner of respect due to such abject and inglorious Instruments; And 2. being the business which they attempted, was of such an extraordinary nature, they ought to have wrought Miracles for authorising of the same: It is no hard matter to assoil those Objections: In the first place then, for satisfaction to the former; We grant indeed that there is but little or nothing at all of excellency in them, being considered in and of themselves; but if they be eyed with respect to the manutenency of Him who set them to work, they are no wise base or contemptible; There needs no more but the smart of a silly Insect to quell and confound the pride of Pharaoh, and extort from him a confession of the Finger of God, who, that the Power of his Arm, and the greatness of his infinite Majesty might become the more obvious and acknowledgeable, can at pleasure serve the interests of his Glory upon the most inglorious means, even despicable vermin: For this reason our Lord Jesus Christ, that he might humble and debase the Synagogue, confound and baffle the fondness and arrogancy of the Philosophers, reduce and defeat the Error and Superstition of Paganism, triumph gloriously over the swelling ambition and vanity of the Emperors, and cause the whole Earth to bend to the sacred Yock of his Cross; would not make use of any of those renowned Worldlings, but of poor Fishermen, a Mechanic Tentmaker, and an ignominious Publican, who yet notwithstanding caught whole Empires and Kingdoms in their Nets, assembling the whole World under the Tabernacle of the God of Jacob, and making the most obstinate and rebellious Tributaries to his Anointed.  
And after the same method did he proceed in the restauration of the Gospel, which he used in the first publication of it; as we have seen above, where we have noted the marvellous exploits of the chief persons whom he hath employed in his admirable Conquests. Insult therefore no more, but rather confess with the Psalmist, 
Psa. 118. 23  This is Lords doing, and it is marvellous in our eyes: Which they also have proclaimed aloud, having always in imitation of the Apostles said, 
Acts 3. 12, & 16.  Such things were not wrought by us, but only in the Name and Authority of our Lord Jesus Christ; And with the Church in the book of Psalms, 
Psal. 115.  Not unto us, Lord, not unto us, but unto thy great Name be rendered all the honour and glory. With the like facility we answer to the other Objection, urged from the defect of Miracles: True it is, had those good men taught any other doctrine than that of the Gospel, in that case it had been requisite that they should have given some visible testimonies of their Calling; besides that, according to the Apostles caution, 
Gal. 18.  he ought to be an Anathema, though he were an Angel from Heaven, whosoever preacheth any other Gospel than what hath been already evangelized: He hath likewise taught us, that all those extraordinary gifts which the munificent God did so liberally distribute, for authorising of the Truth of Christian Religion in its infancy, should cease and become antiquated: And our Lord Jesus Christ hath admonished us, that whoever should brag or make ostentation hereof, 
Matth. 24.  should be very Teachers of lies, making such a plausible show of the same, as that they should be able (if it were possible) to deceive the very Elect: And yet notwithstanding, what more specious or signal ones can any desire, than their very subsistence amidst the raging persecution of their enemies, when as they were like unto Moses in Egypt in the hands of Pharaoh's Daughter, yet, such is the Providence of God, they never failed to meet with their true Mother, who nourished them upon her chaste and untainted breasts; that is to say, some sound Teachers who caused them to suck the sincere Milk of the sound knowledge of God's Word; as the Israelites in the Deserts of Arabia, they did still feed upon Manna from Heaven, and were furnished with vessels of Gold and Silver, which they had taken out of the houses of the Egyptians, whereof to make sacred Vessels and stately Ornaments for the service and beauty of the Sanctuary: If at any time they have, 
1 Kin. 17. 6.  with the Prophet Elijah, by means of a persecuting Jezebel, been constrained to make a Cave their hiding-place, the very Ravens, turning Purveyors, have furnished them with necessary food. When as they were like the Prophet Daniel in the Den of Lions, 
Dan. 6. 22. & 3. 25.  or like his three Fellow-Captives in Babylon, in the fiery Furnace, they have been in like manner gloriously and miraculously preserved; the Son of God being, according to his solemn promise made to us in his Gospel, 
Mat. 18 20  ever present with two or three wherever met together in his Name. Finally, since they were with a strong hand rescued out of that spi●ual captivity; what hath not God done? ●at continueth he not still to do, in their ●half? Should our very Enemies, their ●nds laid upon their breasts, become our ●dges, and do us right, they should ●ickly acknowledge, that had not THIS ●ORK been OF GOD, and had not ●r Faith been from Heaven, as not being sported by Humane means, nor, as Ma●metism, maintained by Blood and Cruel●; but, on the contrary, by exasperated ●d implacable Enemies, persecuted to the ●most; that it had been long ere now ut●ly subverted and destroyed; which yet, ●ugre a fierce and open War prosecuted 'gainst it for the space of seven or eight ●ndred years, hath been with no less woner than renown, sustained and defended; ●e Lord having, in performance of his so●mn Promises made in his Word, 
Isa. 54. etc.  never ●t nor forsaken it, being ever present for 〈◊〉 succour and relief; and wheresoever ●r way lies, through the Fire, or through ●e Wilderness, 
Mat. 28. 18  he will be always with us, ●en to the end of the World.  
Surcease then your cavilling about the ●ature of Instruments, and the quality of ●ose who speak and preach to you. True ●deed, 
Gen. 2. 7.  they are form of earth and clay, but God hath gifted and inspired the● with the breath of a divine and heaven●ly life: 
Ezek. 37. etc.  They be the dry Bones in the Pro●phets Vision, which when by the Spirit o● God miraculously quickened, did in fin● cover the whole Earth: God hath cut an● polished them after the manner of Gold Diamonds & Pearl, and exposed them t● open view: In case the Sun of Righteous●ness should in order to the more accurate elaboration of this same Gold, find it fu●●ther expedient to pass it through the fu●●nace, this were to put a higher and mor● considerable value upon it: should he in order to the polishing of them Di●●mond-like, fasten them to the wheel 〈◊〉 affliction; his end herein likewise wer● to put a more sparkling lustre upon the● and through the several forms engrave● upon them by his Spirit, to render the● a thousand times more bright and refu●●gent. Finally, those magnificent Pear● of the Orient from on high 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke. 1. 27.  wherein 〈◊〉 neither spot nor wrinkle, are nowhere 〈◊〉 be found but in the Ocean and bottom 〈◊〉 the deep Sea of adversity & temptation whereof God who hath whitened them 〈◊〉 the blood of his Son, hath made a good Chain, which he vouchsafes to fasten up●● the Breasts of his Compassion, or to wear as a noble Bracelet upon the Arm of his Mercies, and that he may crown all those Graces, 
Psal. 56. 8.  likeas (as he assureth us) he botleth our tears, he carefully reposeth and locketh up all those rich Pearls of price in his own Treasury.  
Wherefore we can never enough lament the occecation and blindness of men, who not knowing the time of their visitation, have loved the darkness of Error rather than the light of Truth, which hath with such a marvellous efficacy shone out towards those who were in darkness and in the region of the shadow of death, that after the dawning of those blessed days of Reformation, until which those poor souls were so miserably entangled through vain Philosophy and the Rudiments of the world, 
Col. 2. 8.  which were not after Christ, that with them Aristotle was in a manner more esteemed of than an Apostle; that after (I say) that admirable change the sacred Volume of the Word of God, which was to them before a Book sealed with seven seals, & hard to be understood, did through the several Translations of the same into the most part of the vulgar Languages of Europe, become general and common, It was in like manner after the same time that the Exposition of Divine Books was reestablished in the Church instead of fabulous Legends, which were formerly the ordinary subject of their Sermons: Nor had they come this length, but upon design to supplant the simple, & through the shame and reproach which they sustained to see that we make that sacred Word the very foundation and subject-matter of our Doctrine and Exhortations, but that which they have ever offered and still offer such violence unto, as that, so little inquisitive are they after the establishment of the Truth therein contained, their main care and business is to defend and maintain their Errors. And upon this very account do they traduce and misapply the Writings of the Ancient Doctors of the Church, which being humane, and consequently fallible, can never serve for a Rule or Judge in matters of Religion, insomuch that even they themselves refer us to the sacred Canon of Divine Scriptures; But failing of their reckoning, as touching the Writings of the Fathers, aswell as the Word of God, and perceiving that all solid Antiquity doth deposit and testify in our favours, as we have showed above, they suppress and stifle the most goodly and precious Monuments, and the Originals of rich pieces of Christian Antiquity, or else mangle, change, and miserably deface them wherever their own Cause is discountenanced; and, fearing lest that refuge might also fail them, their Doctors have, in pursuance of an Order of the Council of Trent, framed Expurgatory Indices, conformably whereunto they exhibit to us the Writings of the Fathers: and not contented to pay us in clipped money, they also force upon us false and naughty allay, obtruding many spurious pieces for the product of Antiquity, or of some of the Fathers, which yet were never theirs; as may easily appear, if we compare the Counterfeit with the true Coin; which is no other than what the more soberlearned of the Romish Communion themselves have been always constrained to confess; Nevertheless we doubt not but that we shall still find, even in those mutilous forms, matter enough for satisfying of them, and for subverting and destroying of Error by its own weapons: Who then will not judge from hence of the goodness and equity of our Cause? who can infer the naughtiness or desperacy of that of our party, against whom they having commenced so criminal a process, would yet notwithstanding, be Judges in their own fact; and refusing to understand our defences, traduce us as guilty, and accordingly condemn us in the force and form (as the saying is) of a proscription of sackage; And (that we may the better characterise that precipitant spirit by which they are acted) perceiving that all Right and Reason failed them, they for supply of that defect, betook themselves to Menaces, Violence, Torments, cruel Punishments, Perjuries, Massacres, etc. yea, there is no manner of Artifice or Stratagem imaginable, which they have not employed, and which they do not still employ, through the sanguinary Consults of their Congregation 
* A society of the choicest & most exquisite Heads both for natural and artificial parts, in a College in Rome, called Il Colleggio di propaganda la Feed; whose constant business and occupation is to consult and contrive the Propagation of the Romish Faith, and that by all means and methods imaginable, whether of Policy or Cruelty, or both, the Serpent and the Dragon jointly, and Draco-like to enact sanguinary and bloody Laws, Constitutions and Decrees thereunto relating, executed by their active Emissaries (who are moved by them, as so many Poppets, by an invisible hand) their proselyting Seminary Priests and Jesuits; their Impostors and workers of Mock-Miracles, those lying Wonders, the Charracteristick of the Romish Church; their mercenary Instruments employed in massacres, and all mischiefs, perpetrated by Fire or Sword, or otherwise, and the like: And whether or not, the City of London, that famous Metropolis of the Protestant World, was in its late and (almost unparallelled) Conflagration (Anno 1666, men's. Septemb.) consumed by a Coal from their Altar, must needs by all that are impartially concerned in either Interests of Great Britain (Sacred or Civil) be reckoned an Enquiry worthy of an English Parliament.  of the Propagatours of the Faith, in order to the utter perverting or subverting of the Truth by us professed. But they have sufficiently hammered upon that Anvil, all their tools will undoubtedly split upon it at last; and God, out of love to his great Name, will render his Truth and the Professors of the same everlastingly triumphant over all its and their combined enemies. Let them not allege, that we ought to have continued still in their communion, and not to have separated from them; since that was a thing which we could not possibly do, without a mortal wound to our Consciences, in giving to the Creature, that which is due to the Creator only; and without involving and embruing of ourselves into a thousand Superstitions; Moreover, we never went away from their communion, till by themselves chased away, through their persecuting of us with Fire and Sword: It was fairly done of them forsooth, after just motives of our Retreat and withdrawment, and their cruel and rigid procedure against us, to turn the same into our reproach: For though after the Councils of Constance, Basil, and Pisa, a Reformation was judged expedient and necessary, it being the universal sense of all, That the Church behoved to be reform both in head and members; Rome nevertheless ever loath to part with what she hath once got, obstinately maintains not only the Doctrinals, which were the main ground of our separation; but even the most foppish and ridiculous appertinants of her Creed and servile Ceremonies; fearing, saith Cardinal Prenestine to Pope Hadrian, lest having confessed her Error and Deviation in one point, occasion might happily be from thence administered of examining of the rest, and of resolving the same into a reference or Com-promise. This is thereason why the Council of Trent instead of redressing Abuses, 
See the History of the Council of Trent, done by Soavius Poland, and the Instructions & Letters concerning the said Council, printed at Paris by Sebastian Cramoisy, An. 1654. pag. 1●6  hath indeed confirmed them; all being therein carried-on according to the Pope's will and pleasure, who was in that Convention both Judge and Party; whereupon Monsieur de Lansack, one of the French Ambassadors in that Council, said very facetiously in a Letter to Monfieur de Lisle Ambassador at Rome, that the Pope had sent the Holy-Ghost from Rome to Trent in a Cloak-bag; the Legates and Council acting or enacting nothing but what he appointed them; and albeit several Bishops inclined to make some opposition in defence of the Authority of their Character, yet this proved ineffectual, they having in fine submitted their necks under the Papal-Yoke. Though all this succeeded very luckily according to the hearts desire of the Popes of Rome; yet notwithstanding, from that time forwards they conceived such a disgust and aversion to Councils, that they never cared more to propound the assembling of another; fearing lest they might set about that happy Reformation, which (as hath been said) was with such importunity desired, and so absolutely necessary both in head and members: All that they busied themselves about after that, was, what yet well became them, the regulating of the Hoods, Hosen and Shoes of Monks, the number of whom, instead of reducing, they chose augmented under the Badges of their Saints, Francis, Dominicus, Ignatius Loyola, and some other modern ones; insomuch that the whole, far from reforming misusages, tended only to foment Scandal in such as were acquainted with true Piety; those Reverend Fathers having well nigh resolved all the Christian Religion, and Divine Worship, into the practice of numerous Ceremonies and superstitious observances, for therein consisteth all their business; scrupulously annexing their professed Sanctity to ridiculous Mystical Vestments, and foppish fantastical gesticulations: and whereas God will be worshipped in Spirit, 
Joh. 4. 24.  and in Truth, they pretend to satisfy him with (instead of a true) a superficial, and (instead of a Spiritual) a bodily service, which the Apostle informs us, profiteth little. 
1 Tim. 4. 8.  Howbeit, to be sure they cloak under their counterfeit humility and devotion, an extreme and indeed unsufferable pride and vanity, as may sufficiently appear by the continual attempts made upon the Ordinaries, namely Archbishops, Bishops and Curates, who undergo all imaginable difficulties in stopping the currant of the Seraphicks, and other Regulars, more especially of such as have devoted themselves to the See of Rome, and their General or Superior, by so strict a vow, that when ever they believe their own Interests to be under debate, they ought to acknowledge no other person in the world.  
May the Lord commiserate his Church, and put it into the hearts of Christian Kings and Princes to call, as the abovenamed great Emperors, Constantine, Theodosius, and Charles the Great have done before them, a religious and free Council, wherein all parties abandoning prejudices and animosities, might in good earnest give themselves to an enquiry after the Truth in the Word of God, which should be harkened to as the only decisive Oracle, whose right it is to determine all Controversies depending between the Church of Rome and those who protest against her Doctrine; and that the more obscure passages of the holy Scripture might be expounded by others more clear, so as that we might attain to the right understanding of the Scripture by the very Scripture itself, 
Neh. 8. 8.  according to the practice of the Levits, when they instructed the People of God after their return from the Babylonish Captivity; that the Ancient Fathers and Doctors of the Church, and Writers of Ecclesiastical History, by whose means we might be informed of the various revolutions and interchanges which have there●n occurred, might be likewise received as a subsidiary help for satisfaction to the more obstinate and opiniative; and that Kings called of God unto this great work, might in concurrence with a privy Council consisting of some of the more Learned and more sober of both parties, prudentially weigh the validity of Reasons urged, the sincerity of Procedure, and the merit of the Cause. We should quickly make it to appear, that we have a veneration for Episcopal Government, and that we are no enemies to order, ornanment, or decency, nor yet to Ceremonies, provided the whole be reduced to ancient usage, and there be nothing therein derogatory to that Honour and Religious Worship which we owe to God only: And as touching the Sacraments, if the Word of God may be umpire, as without all peradventure it ought to be, we should soon likewise condescend upon their number; And in conformity to that sacred directory, 
Mat. 26. 26. and Mark 14. 22. etc. 1 Cor. 11. 24.  observing our Saviour's practice, and that which St. Paul, by virtue of his Commandment, hath enjoined us to do in like manner; we should take the Bread, we should all drink of the Cup of blessing, in commemoration of the inestimable Death of our dear Redeemer, whose Flesh and Blood is meat and drink indeed, whereby we are nourished unto an eternal life. We should know, without further debate, that this Union is wrought by the mediation of his Spirit, who uniteth and conjoineth us to himself, after an ineffable, but a true and real manner; 
Eph. 3. 17.  Christ dwelling in our hearts by Faith, which is the mouth of our souls, by which we feed upon him; whereunto the conversion of Bread into Flesh is not at all necessary, but the Elevation of Faith unto Heaven, its genuine and proper act; for, as our Lord hath taught us, 
Joh. 6. 63.  it is the Spirit that quickeneth; the flesh profiteth nothing: The words that I speak unto you, they are spirit, and they are life; that is to say, they are of a spiritual and vivifick virtue, as well in the publication of the Gospel, as in the participation of the holy Supper, wherein the Bread and the Wine, are Signs, Gauges, and Memorials of that which is therein represented to us, whose Name they bear, as is usual in all Sacraments; 
Gen. 17. 10. Exod. 12. 21  as also because they are not only significative, but likewise exhibitive of the thing signified to the Faithful and worthy Communicant, so as shall be showed straight. And certainly this same Real-Presence and Participation may be easily enough conceived, without the necessary admission of a Local and gross one; for if it must be acknowledged that the Sun, whilst bounded within its sphere, doth yet communicate warinth, life, and nourishment, and that truly, really, substantially to Vegetables; can any one doubt without Blasphemy, that the glorious Body of our Lord and Saviour, the true Sun of Righteousness, who carrieth health and life in his Divine Rays, is furnished with less virtue than that Globe of fire and light, which himself hath enlightened? Or that his Humane Nature, which he hath united personally to his Divinity, cannot by its means mystically unite itself 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, 
Heb. 9 25, 26, 27.  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 profaning 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 Gauges of their Salvation, take and receive, in St. Paul's dialect, 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 ourselves any reunion 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, 
Exod. 25. 38  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. 
Eph. 3. 20, 21.  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, etc.  
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. etc.  
The rise of the Custom of celebrating the Memorials of Saints, the Days of their Nativity, and of assembling in Cemeteteries. Of the Confession and Satisfaction used in the primitive Church.   

Anno 195.  
Of the Controversy commenced about the Feast of Easter-Day: The first Juridical attempt of the Bishop of Rome.   

Anno 200. etc.  
Novel Ceremonies not practised at this day. Unction 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. etc.  
Preludes to the Intercession of Saints. Why public 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. etc.  
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 Monastic Life.   

Anuo 320.  
The manner how Rules of Abstinence, and Laws touching Fasting, entered the Church.   

Anno 321.  
The first Institution of Patriarches: A Decree concerning Easter-Feasts. Controversies about, and the Commencement of Celibacy.   

Anno 350, etc.  
Apostrophees directed to Saints. Pilgrimages undertaken to the Sepulchers 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 Demoniacs. The first conjectures about Purgatory among Christians.   

Anno 450. etc.  
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. etc.  
The Invocation of Saints by whom first of all introduced into the Church.   

Anno 490.  
The attempt of some Heretics affecting to reject the Cup in the Sacrament of the Eucharist.   

Anno 500 etc.  
The original of worshipping of Images amongst the Vulgar.   

Anno 528.  
Extreme Unction, by whom instituted.   

Anno 535.  
Processions, by whom ordained.   

Anno 536.  
Whence it came to pass that Altars were placed in the East. The institution of the Feast of Candlemass.   

Anno 600. etc.  
The Invocation of Saints introduced into the Latin 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 Relics 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 obtained the title of Universal.   

Anno 690.  
The time wherein the use of Crucifixes began.   

Anno 700. etc.  
The original of private Masses. Whence it came to pass that the Priest useth a low voice in Consecration.   

Anno 780.  
The Original of the Kiss of Peace.   

Anno 790.  
The Adoration of Images ratified by Decree.   

Anno 880.  
〈…〉 of the Canonization of Sa●●▪   

Anno 965.  
The 〈◊〉 Author of the Baptization of Bells.   

Anno 1000  
The form of the Consecration of Temples. The time when Priests were authorized to offer Sacrifice.   

Anno 1003.  
The Institution of the Feast of All-Souls.   

Anno 1050. etc.  
The Original of the belief of carnal manducation of Christ's Body.   

Anno 1055.  
The Original of redeeming of Penances. The Extent of Indulgences, even to Purgatory. The Rise of the Ceremony of Ash-Wednesday.   

Anno 1090.  
The Institution of Saturnday-Mass, in honour of the Virgin- Mary.   

Anno 1160.  
Canonization of Saints, by whom decreed.   

Anno 1212.  
The establishment of Transubstantiation; and original of Pixes.   

Anno 1220. & 1230.  
The adoration of the Hostie, and of the sound of the Bell. The invention of Chaplets or Pater-nosters.   

Anno 1245.  
Of the Red Hats, and Scarlet Cloaks, worn by the Cardinals.   

Anno 1250.  
The manner how the Laics were at first deprived of the Cup.   

Anno 1260.  
The institution of the Feast of God.   

Anno 1300.  
The Institution of the year of Jubilee.   

Anno 1360.  
The manner how they began to walk and carry the Hostie in Procession.   

Anno 1366.  
Whence it came to pass that the Pope doth every year consecrate a Rose of Gold.   

Anno 1414.  
The deprivation of the Cup authorized by Decree.   

Anno 1458.  
The sound of the Bell at the hour of midday; and the reason of that observance.   

Anno 1470.  
The Rosairy of the Virgin Mary, by whom invented.   
FINIS.