Primitive Christian Worship Part 12

7. "Our holy father, the Pope Bonifacius, hath granted to all them that devoutly say this lamentable contemplation of our blessed Lady, standing under the Cross weeping, and having compa.s.sion with her sweet Son Jesus, 7 years of pardon and forty Lents, and also Pope John the 22 hath granted three hondred days of pardon. 'Stabat Mater dolorosa.' [Fol.

47.]

8. "To all them that before this image of Pity devoutly say 5 Pat. Nos., and 5 Aves, and a Credo, piteously beholding these arms of Christ's pa.s.sion, are {198} granted x.x.xII.M.VII hondred, and LV (32755) years of pardon; and Sixtus the 4th, Pope of Rome hath made the 4 and the 5 prayer, and hath doubled his aforesaid pardon. [Fol. 54.]

9. "Our holy Father the Pope John 22 hath granted to all them that devoutly say this prayer, after the elevation of our Lord Jesu Christ, 3000 days of pardon for deadly sins. [Fol. 58.]

10. "This prayer was showed to Saint Augustine by revelation of the Holy Ghost, and who that devoutly say this prayer, or hear read, or beareth about them, shall not perish in fire or water, nother in battle or judgment, and he shall not die of sudden death, and no venom shall poison him that day, and what he asketh of G.o.d he shall obtain if it be to the salvation of his soul; and when thy soul shall depart from thy body it shall not enter h.e.l.l." This prayer ends with three invocations of the Cross, thus: "O Cross of Christ [cross] save us, O Cross of Christ [cross] protect us, O Cross of Christ [cross] defend us. In the name of the [cross] Father, [cross] Son, and Holy [cross] Ghost. Amen."

[Fol. 62.]

11. "Our holy Father Pope Innocent III. hath granted to all them that say these III prayers following devoutly, remission of all their sins confessed and contrite. [Fol. 63.]

12. "These 3 prayers be written in the Chapel of the Holy Cross, in Rome, otherwise called Sacellum Sanctae Crucis septem Romanorum; who that devoutly say them shall obtain X.C.M. [ninety thousand] years of pardon for deadly sins granted of our holy Father, John 22, Pope of Rome. [Fol.

66.]

13. "Who that devoutly beholdeth these arms of {199} our Lord Jesus Christ, shall obtain six thousand years of pardon of our holy Father Saint Peter, the first pope of Rome, and of x.x.x [thirty] other popes of the Church of Rome, successors after him; and our holy Father, Pope John 22, hath granted unto all them very contrite and truly confessed, that say these devout prayers following in the commemoration of the bitter pa.s.sion of our Lord Jesus Christ, 3000 years of pardon for DEADLY SINS, and other 3000 for venial sins." [Fol. 68.]

I will only add one more instance. The following announcement accompanies a prayer of St. Bernard: "Who that devoutly with a contrite heart daily say this orison, if he be that day in a state of eternal d.a.m.nation, then this eternal pain shall be changed him in temporal pain of purgatory; then if he hath deserved the pain of purgatory it shall be forgotten and forgiven through the infinite mercy of G.o.d."

It is indeed very melancholy to reflect that our country has witnessed the time, when the bread of life had been taken from the children, and such husks as these subst.i.tuted in its stead. Accredited ministers of the Roman Catholic Church have lately a.s.sured us that the pardons and indulgences granted now, relate only to the remission of the penances imposed by the Church in this life, and presume not to interfere with the province of the Most High in the rewards and punishments of the next. But, I repeat it, what has been in former days may be again; and whenever Christians depart from the doctrine and practice of prayer to G.o.d alone, through Christ alone, a door is opened to superst.i.tions and abuses of every kind; and we cannot too anxiously and too jealously guard and fence about, with all our power and skill, the fundamental principle, one G.o.d and one Mediator. {200}

SECTION II.--SERVICE OF THOMAS BECKET, ON THE ANNIVERSARY OF HIS MARTYRDOM, DEC. 29.

The other instance by which I propose to ill.u.s.trate the state of religion in England before the reformation, is the service of Thomas Becket, Archbishop of Canterbury, a canonized saint and martyr of the Church of Rome. The interest attaching to so remarkable a period in ecclesiastical history, and to an event so intimately interwoven with the former state of our native land, appears to justify the introduction of the entire service, rather than extracts from it, in this place.

Whilst it bears throughout immediately on the subject of our present inquiry, it supplies us at the same time with the strong views entertained by the authors of the service, on points which gave rise to great and repeated discussion, not only in England, but in various parts also of continental Europe, with regard to the moral and spiritual merits or demerits of Becket, as a subject of the realm and a Christian minister. It is, moreover, only by becoming familiar in all their details with some such remains of past times, that we can form any adequate idea of the great and deplorable extent to which the legends had banished the reading and expounding of Holy Scriptures from our churches; and also how much the praises of mortal man had encroached upon those hours of public wors.h.i.+p, which should be devoted to meditations on our Maker, Redeemer, and Sanctifier; to the exclusive praises of his holy name; and to supplications {201} to Him alone for blessings at his hand, and for his mercy through Christ.

There is much obscurity in the few first paragraphs. The historical or biographical part begins at Lesson the First, and continues throughout, only interspersed with canticles in general referring to the incidents in the narrative preceding each.

THE SERVICE OF THOMAS BECKET[70].

[Footnote 70: The copies which I have chiefly consulted for the purposes of the present inquiry, are two large folio ma.n.u.scripts, in good preservation, No. 1512 and No. 2785 of the Harleian MSS. in the British Museum. The service commences about the 49th page, B. of No. 2785. This MS. is considered to be of a date somewhere about 1430. The first parts of the service are preserved also in a Breviary printed in Paris in 1556, with some variations and omissions. There are various other copies in the British Museum, as well printed as in ma.n.u.script.]

Let them without change of vestments and without tapers in their hands, proceed to the altar of St. Thomas the Martyr, chanting the requiem, the chanter beginning,

_Req._ The grain lies buried beneath the straw; The just man is slain by the spear of the wicked; The guardian of the vine falls in the vineyard, The chieftain in the camp, the husbandman in the thres.h.i.+ng-floor.

Then the prose is said by all who choose, in surplices before the altar.

"Let the Shepherd sound his trumpet of horn."

Let the choir respond to the chant of the prose after every verse, upon the letter [super litteram]. {202}

That the vineyard of Christ might be free, Which he a.s.sumed under a robe of flesh, He liberated it by the purple cross.

The adversary, the erring sheep, Becomes bloodstained by the slaughter of the shepherd.

The marble pavements of Christ Are wetted, ruddy with sacred gore; The martyr presented with the laurel of life.

Like a grain cleansed from the straw, Is translated to the divine garners.

But whilst the prose is being sung, let the priest incense the altar, and then the image of the blessed Thomas the Martyr; and afterwards shall be said with an humble voice: Pray for us, Blessed Thomas.

_The Prayer[71]._ O G.o.d for whose Church the glorious {203} high-priest and martyr Thomas fell beneath the swords of the wicked, grant, we beseech thee, that all who implore his aid may obtain the salutary effect of their pet.i.tion, through Christ.

[Footnote 71: This Collect is still preserved in the Roman ritual, and is offered on the anniversary of Becket's death. In a very ancient pontifical, preserved in the chapter-house of Bangor, and which belonged to Ania.n.u.s, who was Bishop of that see (1268), among the "Proper Benedictions for the circuit of the year," are two relating to Thomas Becket; one on the anniversary of his death, the other on the day of his translation. The former is couched in these words: "O G.o.d, who hast not without reason mingled the birthday of the glorious high-priest, Thomas, with the joys of thy nativity, by the intervention of his merits" (ipsius mentis intervenientibus), "make these thy servants venerate thy majesty with the reverence of due honour. Amen. And as he, according to the rule of a good shepherd, gave his life for his sheep, so grant thou to thy faithful ones, to fear no tyrannical madness to the prejudice of Catholic truth. Amen. We ask that they, by his example, for obedience to the holy laws, may learn to despise persons, and by suffering manfully to triumph over tyrannical madness. Amen."

The latter runs thus: "May G.o.d, by whose pity the bodies of saints rest in the sabbath of peace, turn your hearts to the desire of the resurrection to come. Amen. And may he who orders us to bury with honour due the members of the saints whose death is precious, by the merits of the glorious martyr, Thomas, vouchsafe to raise you from the dust of vanity. Amen. Where at length by the power of his benediction ye may be clothed with doubled festive robes of body and soul. Amen."]

The shepherd slain in the midst of the flock, Purchased peace at the price of his blood.

O joyous grief, in mournful gladness!

The flock breathes when the shepherd is dead; The mother wailing, sings for joy in her son, Because he lives under the sword a conqueror.

The solemnities of Thomas the Martyr are come.

Let the Virgin Mother, the Church, rejoice; Thomas being raised to the highest priesthood, Is suddenly changed into another man.

A monk, under [the garb of?] a clerk, secretly clothed with haircloth, More strong than the flesh subdues the attempts of the flesh; Whilst the tiller of the Lord's field pulls up the thistles, And drives away and banishes the foxes from the vineyard.

_The First Lesson._

Dearest Brethren, celebrating now the birth-day of the martyr Thomas, because we have not power to recount his whole life and conversation, let our brief discourse run through the manner and cause of his pa.s.sion.

The blessed Thomas, therefore, as in the office of Chancellor, or Archdeacon, he proved incomparably strenuous {204} in the conduct of affairs, so after he had undertaken the office of pastor, he became devoted to G.o.d beyond man's estimation. For, when consecrated, he suddenly is changed into another man: he secretly put on the hair s.h.i.+rt, and wore also hair drawers down to the knee. And under the respectable appearance of the clerical garb, concealing the monk's dress, he entirely compelled the flesh to obey the spirit; studying by the exercise of every virtue without intermission to please G.o.d. Knowing, therefore, that he was placed a husbandman in the field of the Lord, a shepherd in the fold, he carefully discharged the ministry entrusted to him. The rights and dignities of the Church, which the public authority had usurped, he deemed it right to restore, and to recall to their proper state. Whence a grave question on the ecclesiastical law and the customs of the realm, having arisen between him and the king of the English, a council being convened, those customs were proposed which the king pertinaciously required to be confirmed by the signatures as well of the archbishop as of his suffragans. The archbishop with constancy refused, a.s.serting that in them was manifest the subversion of the freedom of the Church. He was in consequence treated with immense insults, oppressed with severe losses, and provoked with innumerable injuries. At length, being threatened with death, (because the case of the Church had not yet become fully known, and the persecution seemed to be personal,) he determined that he ought to give place to malice. Being driven, therefore, into exile, he was honourably received by our lord the pope Alexander[72] at Senon, and recommended {205} with especial care to the Monastery of Pontinea (Pontigny).

[Footnote 72: Pope Alexander III. was at this time residing as a refugee at Sens, having been driven from Italy a few years before by Frederick Barbarossa.]

Malice, bent on the punishment of Thomas, Condemns to banishment the race of Thomas.

The whole family goes forth together.

No order, s.e.x, age, or condition Here enjoys any privilege.

_Lesson the Second._

Meanwhile in England all the revenues of the archbishop are confiscated, his estates are laid waste, his possessions are plundered, and by the invention of a new kind of punishment, the whole kin of Thomas is proscribed together. For all his friends or acquaintance, or whoever was connected with him, by whatever t.i.tle, without distinction of state or fortune, dignity or rank, age or s.e.x, were alike exiled. For as well the old and decrepit, as infants in the cradle and women lying in childbirth, were driven into banishment; whilst as many as had reached the years of discretion were compelled to swear upon the holy [Gospels][73] that immediately on crossing the sea they would present themselves to the Archbishop of Canterbury; in order that being so oftentimes pierced even by the sword of sympathy, he would bend his strength of mind to the king's pleasure. But the man of G.o.d, putting his hand to deeds of fort.i.tude, with constancy bore exile, reproaches, insults, the proscription of parents and friends, for the name of Christ; he was never, by any injury, at all broken or changed. For so great was the firmness of this confessor of Christ, that he seemed to teach all his fellow exiles, that every soil is the brave man's country.

[Footnote 73: Tactis sacrosanctis. It may mean reliques, or other sacred things.] {206}

Thomas put his hands to deeds of fort.i.tude, He despised losses, he despised reproaches, No injury breaks down Thomas: The firmness of Thomas exclaimed to all, "Every soil is the brave man's country."

_Third Lesson._

The king therefore hearing of his immoveable constancy, having directed commendatory letters by some abbots of the Cistertian order to the General Chapter, caused him to be driven from Pontinea. But the blessed Thomas fearing that, by occasion of his right, injury would befal the saints, retired of his own accord. Yet before he set out from thence he was comforted by a divine revelation: a declaration being made to him from heaven, that he should return to his Church with glory, and by the palm of martyrdom depart to the Lord. When he was disturbed and sent from his retreat at Pontinea, Louis, the most Christian king of the French, received him with the greatest honour, and supported him most courteously till peace was restored. But even he too was often, though in vain, urged not to show any grace of kindness towards a traitor to the king of England. The hand of fury proceeded further, and a cruelty dreadful for pious ears to hear. For whereas the Catholic Church prays even for heretics, and schismatics, and faithless Jews, it was forbidden that any one should a.s.sist him by the supplications of prayer. Exiled, then, for six continuous years, afflicted with varied and unnumbered injuries, and like a living stone squared by various cuttings and pressures for the building of the heavenly edifice, the more he was thrust at that he might fall, the more firm and immoveable was he enabled to stand. {207} For neither could gold so carefully tried be burned away, nor a house, founded on a firm rock, be torn down. Neither does he suffer the wolves to rage against the lambs, nor the vineyard to pa.s.s into a garden of herbs.

The best of men, holy, and renowned is banished, Lest the dignity of the Church should yield to the unworthy.

The estates of the exiled man are the spoil of the malignant, But when placed in the fire, the fire burns him not.

_Fourth Lesson._

At length by the exertions, as well of the aforesaid pontiff as of the king of the French, many days were appointed for re-establis.h.i.+ng peace: and because the servant of G.o.d would not accept of peace, unless with safety to the honour of G.o.d, and the character of the Church, they departed in discord from each other. At length the supreme Pontiff, pitying the desolation of the Anglican Church, with difficulty at the last extorted by threatening measures, that peace should be restored to the Church. The realms indeed rejoiced, that the King had been reconciled to the Archbishop, whilst some believed that the affair was carried on in good faith, and others formed different conjectures.

Consequently in the seventh year of his exile the n.o.ble pastor returned into England, that he might either rescue the sheep of Christ from the jaws of the wolves, or sacrifice himself for the flock intrusted to his care. He is received by the clergy and the people with incalculable joy; all shedding tears, and saying, Blessed is he who cometh in the name of the Lord. But after a few days he was again afflicted by losses and miseries beyond measure and number. Whoever offered to him, {208} or to any one connected with him, a cheerful countenance was reckoned a public enemy. In all these things his mind was unbroken; but his hand was still stretched out for the liberation of the Church. For this he incessantly sighed; for this he persevered in watchings, fastings, and prayers; to obtain this he ardently desired to sacrifice himself.