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corrigibly addicted to this anti-scriptural folly° Crusade, is thought to have brought them into Europe. Nor is it unlikely, that this fanatic saw the rosary when he made the pilgrimage to Jerusalem, which led to so many mad attacks upon Palestine. His approval and patronage of such a superstitious toy, if it came in his way, may fairly be presumed. The Dominican friars, however, claim the distinction of having brought beads into general credit in the West; saying, that their founder Dominic Guzman, known at the commencement of the thirteenth century, as the suggester of the Inquisition, and the zealous persecutor of scriptural Christianity in Southern France, first taught men to amuse themselves with rosaries. It is recorded of this fiery and unfeeling bigot, who passes for a saint among Romanists, that being prisoner on board a piratical Moorish vessel, a storm arose which threatened shipwreck. Guzman advised his captors to call upon the Virgin Mary, but being in the habit of confiding in no dead person excepting Mahomet, they only laughed at their prisoner's recommendation. Of course the Spaniard himself made all the interest that he could with the female object of his adoration, and on the morrow-morning, it being the feast of the Annunciation, she appeared to the crew, and informed them, that if they would recite the rosary every day, and institute a fraternity devoted to this kind of employment, she would save the whole of them. If they should refuse her stipulation, she professed her intention of rescuing Guzman alone, and of leaving them to their fate. The Moors, however, liking gabbling Latin prayers and angelic salutations over beads better than drowning, accepted the bargain. Their facility disgusted a company of infernal spirits in attendance, who loudly thus expressed their disappointment. 'Oh this Dominic! he deprives us of our prey! he releases them with the rosary! he chains us, he scourges us, he kills us with that rosary! All the goods which they had thrown overboard to lighten the vessel, were found lying safely upon the strand; and the converts, being led in triumph to be baptised, became the first members of the society of the rosary." Southey's Vindiciae Ecclesiæ Anglicana. Lond. 1826, p. 478. See Hist. Ref. under King Henry VIII. I. 38.

• "When ye pray, use not vain repetitions, as the heathen

should be repelled from the Holy Communion : that none should maintain purgatory, invocation

do; for they think, that they shall be heard for their much speaking." (St. Matt. vi. 7.) Of repetitions, thus condemned by our blessed Saviour himself, Holy Scripture affords examples. The idolatrous priests "called on the name of Baal from morning even until noon, saying, O Baal, hear us.” (1 Kings xviii. 26.) The Ephesian worshippers of the Great Mother "all with one voice about the space of two hours cried out, Great is Diana of the Ephesians." (Acts xix. 34.) In both these cases it is probable, that the short form used was the one habitually addressed to the supposed deity. Such addresses were common among the Pagans of antiquity. In honour of Apollo, Io Paan! was iterated in honour of Bacchus, Euoe Bacche ! Horace says of Tigellius,

"Si collibuisset, ab ovo

Usque ad mala citaret, Io Bacche! modo summa
Voce, modo hac, resonat quæ chordis quatuor ima."
Serm. I. iii. 6.

It is generally considered, that the words Io Bacche! formed the burthen of a drinking song, which the capricious vocalist persisted in repeating with every variety of musical intonation during a whole repast. It is probable, that the introduction of these words into drinking songs arose from the use made of them in religious honours paid to the imaginary god of wine. Now, however animating might have been such sounds to minds intent upon the pleasures of the table, and however exquisite the vocal powers of Tigellius, it is not surprising, that his perverse display palled upon the ears of his companions.

There is evidently a striking resemblance between the iteration of these. short Pagan addresses, and that of "Hail, Mary" &c. in Latin, which the deluded Romanist repeats one hundred and fifty times at a stretch over his beads. His priests, however, it should be observed, have contrived a little variety for him in his wretched employment. At the end of every ten smaller beads, which are to be fingered while he mumbles

of saints, the six articles, bead-rolls, images, relics, lights, holy bells, holy beads, holy water, palms, ashes, candles, sepulchres paschal, creeping to the cross; hallowing the font, oil, chrism, altars, beads; or any other such abuses and superstitions that more than one Communion should not be celebrated in any church or chapel, in one day, except on Christmas day and Easter Sunday; that no holidays should be kept except those to which is assigned an appropriate service and that clergymen should not carry the Sacrament to sick persons with a light or bells.

So general appeared the disposition to adopt the new ritual, that the visitors did not return a single complaint from any part of the kingdom. There was, indeed, an individual of the highest quality who set her face against the mandates of authority. The Lady Mary continued in her house to use the old Latin mass. Her pertinacity

Aves, he feels a larger one which he is to hold while repeating a Pater Noster. This "comes opportunely in to jog the memory; sufficient attention is thus excited to satisfy the conscience of the devotee, and yet no effort, no fervour, no feeling are required; the understanding may go wander, the heart may be asleep, while the lips, with the help of the fingers, perform their task; and the performer remains with a comfortable confidence of having added to his good works, and rests contented opere operato. The priests of the Romish Church have been wise in their generation, and the structure which they have raised is the greatest monument of human art, as it is of human wickedness: so skilfully have they known how to take advantage of every weakness, and to practise upon every passion of human nature." Vindic. Eccl. Angl. 475.

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was no sooner known to the council, than she received a message from that body charging her to conform immediately to the established form of worship. This order she refused to obey, alleging, that during her brother's minority, no alteration could legally be made in the arrangements left by her father; and she fortified her resistance by an application to the Emperor. Charles, elated by the depression of the German Protestants, was then sufficiently inclined to interfere in his cousin's behalf. There were, indeed, those about him who objected to the use of the new Liturgy in the house of Sir Philip Hoby, then English ambassador at his court. The knight resisted this attempt to infringe the law of nations, representing that the Imperial minister was freely allowed to celebrate mass in London. At length both parties gave way. The council saw the propriety of conniving at the Lady Mary's disobedience, at least for a time, and Charles attempted not to impose his own religion upon the agents of foreign powers P.

During this summer, England was convulsed by the turbulence of the peasantry. From the spacious churches often appended to contracted parishes, as well as from the numerous parochial and manorial subdivisions, it seems reasonable to conclude, that the most fertile parts of the kingdom were well peopled at a very early period. An inconvenient redundance of population was,

Burnet, Hist. Ref. II. 165.

however, not likely to be felt until society had become tolerably settled and secure. Such had been eminently the case ever since the termination of those intestine wars which had so long raged between the rival factions of York and Lancaster. More than sixty years had now elapsed since the close of that sanguinary contest, and the national prosperity being steadily upon the increase during the whole of these years, there can be no doubt that families multiplied rapidly in all districts affording facilities for subsistence. It is no longer disputable, that a population unimpeded in its course, and seeking the necessaries of life from land alone, will quickly overspread a fruitful country of moderate extent, and eventually engender universal pauperism. A tendency to such a state would obviously be sooner felt in a community comprising numerous independent proprietors of land, than in one distinguished by a number of such persons comparatively small. Now the gentry of England had been greatly augmented in extent since the accession of Henry VII. The wars which preceded his reign had thinned the nobility; his politic law respecting entails had allowed the dismemberment of their vast estates, and a successful prosecution of peaceful pursuits had raised to opulence many families hitherto unknown. The recent dissolution of monasteries had still farther extended the bounds of genteel society. But not only had persons of independent fortune become much more numerous than they had anciently been, their habits had also become

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