Gregory's mode of singing and by what process they became so enlarged, it is unnecessary to inquire. The period when they were changed for simpler music was in the reign of Edward VI.a.

Those of our colleges, that were formed in Popish times, retained much of the Gradus chori, after the plan of the monasteries: the old monasteries had schools in them, some of two descriptions, the outward and the inward: those in the outward, amidst other things, were instructed in music, like our modern choristers; and Peter House, Clare Hall, Pembroke Hall, and Jesus College, all had formerly their choristers and singing masters, no less than King's, and Trinity.

Next as to their divinity. Of religion we are wont to think and speak with reverence; and justly, where it is that of the heart: for with the HEART man believeth unto righteousness. But as, in the world, we distinguish king-craft from the science of government, so in the schools should we the religion of skill from that of the conscience. Men, with assistance of Syllogism, and

Book-learning," may prove any thing: they may be subtle disputers, acute critics, profound philosophers, and even solemn persecutors, without the belief of the heart: that is to be revered under all forms: but at mummery, mere Syllogism, and book-learning, a man may be indulged in a smile.

• Vid. Reform. Leg. Eccles. Lib. v.
• Asceticῶn, Lib. v. Cap. 10.

He could distinguish and divide

A hair 'twixt south and southwest side;
On either which he could dispute,
Confute, change hands, and yet dispute.
He'd undertake to prove by force
Of argument, a man's no horse:
He'd prove a buzzard is no fowl,
And that a lord may be an owl:
All this by syllogism too,
By mood and figure he could do.

In truth, the divinity of those times was so interwoven with its scholastic learning, as to be separated from it with difficulty; nor is it to our purpose to go into all those doctrines, which, as belonging to the Popish religion in general, are not peculiar to that age; nor to those other opinions relating to the Unity or Trinity of the Divine nature, and the decrees; nor indeed to any doctrines as divided by divines into doctrines of religion, natural, or revealed. Peter Abelard, Peter Lambard (the Master of the Sentences), Thomas Aquinas (of the Sums), Bonaventura, Albertus Magnus, and Duns Scotus, (that is to say, their several doctrines, as before observed) now divided the schools, with others, who, while studying all the sciences, mingling their metaphysics with their divinity, and their logic with both of them, formed that amalgama, now generally denominated the Scholastic Theology. And in this too Aristotle had a hand, " but for whom these times (though they left out some of his better parts) had wanted (as Thomas Baker expresses it) some articles of faith."

Nor should we omit to add, that when the schools were first opened to receive the monks, that they could not fail to impart to their scholars some propensities towards revelations and supernatural dreamings, together with their skill in miracle-making; which, if we scruple to call their literature, or theology, formed, at least, the superstitious costume of those times.

For there is as regular an account of the miracles of our first archbishops, bishops, abbots, and lady abbesses, as of their other attainments; and that the power was at length advanced to a sort of science, or at least to a consummate kind of skill, may be collected from the famous Rood of Boxley, and the Image of our Lady: concerning the former, I cannot forbear quoting Lambarde's words : "It needed not Prometheus' fire to make it a lively man, but only the help of the covetous priestes of Bell, or the ayde of some craftie college of monkes to deify it, and make it pass for a very God." The periods to which we allude would em