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Indent Xtturgp of tfje Cjntrc!)
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ACCORDING TO THE USES OF

SARUM BANGOR YORK & HEREFORD

AND THE MODERN ROMAN

LITURGY

ARRANGED IN PARALLEL COLUMNS

BY THE REV. WILLIAM MASKELL M. A.

$rconD

3LonDon

WILLIAM PICKERING

1846

JK
Si 4 1

. f\ i m

TABLE OF CONTENTS.

HE Preface iv

Ordinarium Missa 1 1

Canon ... 78

Additional Note .... . . . U:J

Cautelao Miss* 16
DC raodo exequendi officiuai dorainica prunu ui Adveiilu

Orationes pro rege in missis &lt;liccnd;i. . 1M4

Modus induendi et exuendi Ponlificeui IH;&gt;

Prafationt s . 191

Benedictioncs episcopates \W

Orationes ad miscerulum, etc. 201

Liturgia S. dementis . . . lMi:J

Order of Communion, from tlie first Common 1 raycr I ook of
K. Edward VI. iM:&gt;

preface.

CHAPTER I.

N the Admonition entitled " Concerning the
Srrvice of the Church" which succeeds, if
indeed it does not rather form a part of, the
Preface to our present Book of Common
Prayer, we find the following :

" And whereas heretofore there hath heen great diver
sity in saying and singing in Churches within this Realm ;
some following Salisbury Use, some Hereford Use, and
some the Use of Bangor, some of York, some of Lin
coln ; now from henceforth all the whole realm shall
have but one Use."

In this passage the word heretofore does not relate to
the time immediately preceding the last review of the
Common Prayer in Ki(i2, for during more than !()()
years, (with the exception of the period of the rebellion,
and heretical ascendancy) there had been only one Use
of saying and singing in Churches. We must go back
to the beginning of the reign of Queen Elizabeth, and
beyond that again to the year 1549, when the First Book
of King Edward the Sixth having been approved by Con
vocation, was put forth and enjoined by the authority of
the Parliament and the Crown. In the Preface to that
Book, there is almost word for word the same injunc
tion.

So, the " Act for the Uniformity of publick Prayers,
and administering the Sacraments and other Rites and

Ceremonies, &c. in the Church of England," (xiv. Car.
II.) begins : " Whereas in the first year of the late

vi Preface,

Queen Elizabeth, there was one uniform Order of Com
mon Service and Prayer, and of the administration of
the Sacraments, Rites, and Ceremonies of the Church of
England." And the Act alluded to, the first of Eliza
beth, refers in like manner to the last year of Edward
the Sixth, declaring that then also there was " one uni
form Order." These Acts, we may therefore say, recog
nize the previous existence of various allowed Forms or
Uses.

There are certainly some who very imperfectly under
stand what is meant by these old Uses of the Church of
England ; they have often remarked the passage which
I have quoted from the Preface to the Prayer Book, and
would be glad to learn something about it. Wheatley
and Shepherd, authors generally appealed to, pass over
without remark " the Preface :" the latter however 1 in
his Introduction does say, that " it is deserving of notice,
that hitherto there had not been in England any one
service established by public authority for the general
use of the Church. In the southern parts of the island,
the Offices according to the Use of Sarum, and in the
northern, those of York, were generally followed. In
South Wales the Offices of Hereford were adopted, and
in North Wales, those of Bangor, &c. : " and so he passes
on. Nor does Dr. Nicholls in his Commentary make
any remark upon the passage. Bishop Mant in his se
lection of Notes upon the Common Prayer, has referred
to Sparrow and Dr. Burn, who give no further information
upon the subject, except indeed that Osmund, the Bishop
of Salisbury, about the year 1070, was the compiler of
the Use of Sarum.

There are many again, who are better informed, but
yet have never had an opportunity of examining any
copies of the old service books which still exist, whether
from living at a distance from public libraries, or from

1 Introduction, p. xxxvii.

preface, vii

some other cause. Scarcely two years ago, in the pre
face to the first edition of this volume, I said my hope
was, upon a consideration of the circumstances which I
have briefly spoken of above, that an attempt to render
accessible these books or portions of them, would not be
unacceptable. I may now add, I trust without presump
tion, that my expectations have been amply realized.

I have alluded to the difficulty of obtaining access to
these old books : for so rare are they, that except in the
libraries of the Bodleian, the University of Cambridge,
and the British Museum, it is almost hopeless to expect
to find them : occasionally, in a few instances, we may
meet with a single volume, a Horae, or a Manual, or it
may be even a Missal : but one book only will do but
little for the student ; if he wishes to understand the
subject, and to obtain more than a mere smattering of
knowledge about it, it can be only after a careful exami
nation and comparison of the many volumes, among
which anciently the Offices of the Church of England
were distributed.

And there are better reasons even than the fact of
rarity, for making an effort to republish, in some form
or other, either all or parts of the old books : of late
years, the demand for them has increased tenfold, and
their price, always great, has naturally increased with
the demand : so as to put them, when they do occur,
beyond the reach of men who are nevertheless the most
anxious to obtain them. This has been one result of a
return to a more sound theological study than had cha
racterized the clergy of an age, which has been emphati
cally styled by the Right Reverend Prelate of this Dio
cese, in a visitation charge, " an unlearned age." And
it could not but be so : for a chief object of enquiry cer
tainly would be into the faith and practice, into the ob
servances and the worship of their own particular Church,
before as well as since the sixteenth century : and in
the pursuit of this, they would be no longer content to

viii Preface*

rely upon garbled extracts, or the unfounded represen
tations of ignorant and prejudiced, or slanderous histo

rians. 2

Before the Reformation the public Offices of the
Church of England were not contained, as they now are,
in one volume, but in many : they were perfectly dis
tinct from each other, and intended for different pur
poses. I do not intend in this place to enter into a de
scription of these numerous books, as I have examined
at considerable length the whole subject in a Dissertation
prefixed to another work, the Monumenta Ritualia. It
must therefore be sufficient for me to refer the reader
there, and extract one passage only from an edition of a
Portiforium secundum usum Sarum, published by Graf-
ton and Whitchurch in 1544. This has at the beginning,
a privilege and license of the King under his great seal
to those printers, that they alone should print certain
" bookes of devyne servyce, and praier bookes, that is to
say, the Masse booke, y e Graile, the Hympnal, the Anti-
phoner, the Processyonale, the Manuel, the Porteaus, and
the Prymer." Of these books the "Masse booke" or
"the Missal," contained the rites and ceremonies and
prayers to be used in the celebration of the Holy Com
munion. The " Graile" or " Gradual" contained, often
with the notation also, the various Introits, Offertories,
Communions, Graduals, Tracts, Sequences and other
parts of the Service. This volume was of course neces
sary for the more solemn performance of the liturgy in
choir, and with the full attendance of the officiating
priest, and his subordinate ministers.

2 Attached to this passage in then expressed, though I do not

the first edition, was a note, speci- think it necessary to repeat it. The

fying as an example, a writer of the place referred to, is the second

present day, Mr. Hallam; and I Chapter of his Constitutional His-

allude to it, because I see no reason tory of England,
for altering the opinion which I

Ipreface. ix

Before we pass on, I purpose first briefly to discuss
what the meaning is of the term " Use." Upon this
question, the chief difficulty seems to be, how far, or if
at all, we are to include the varieties also which unques
tionably existed of music and chanting ? How much of
ceremonies and rites, besides the bare words and order
of the prayers, ought to be included, is another question
and rests upon very different grounds : but when we
speak of the Use of the Church of Salisbury, or of the
Church of York, or Hereford, not only need we not in
clude the chants and music, but rather, if we wish to be
precise, altogether exclude the consideration of them.

It has been said, upon the other hand, by writers who
take a different view, that the primary bearing of the
passage from the Preface to the Common Prayer Book,
before quoted " Whereas heretofore, &e." is " with refer
ence only to the various uses of plain-tune in the several
Cathedral choirs," and it has born doubted " whether
there ever was a Lincoln Use in any other sense than a
different mode and practice of chanting."

But when we take up a missal according to the Use
of Sarum, and another of Hereford, and a third of York
or Bangor : or again a breviary or a manual of Salis
bury or York, and compare them, we find most import
ant and numerous variations. The notation may or may
not be contained in them ; very often of some portions
it is, but subordinate, and may or may not differ also ;
and in many service books, the Horse for example, is
almost always omitted. And, as I have just said, there are
numberless variations, which constitute the Use, and dis
tinguish the Offices of one Church from those of another,
viz. different prayers: different arrangements of them:
different ceremonies to be observed in the administration
of the Sacraments : and whether a particular diocese of
England anciently adopted the Use of Sarum or the Use
of Hereford, would depend upon the acceptance of its
manual and missal, and other service books, and have

x Preface*

no necessary reference to its mode of intonation. The
diocese of Ely, for example, might observe the Use of
the Church of Sarum, and nevertheless adopt the music,
allowing, that is, that there were material differences, of
the Church of York. Or it might retain some parts of
each, with other intonations proper to itself: all which
would have no influence upon the Use adopted by the
Church of Ely. But if, upon the other hand, a part of
the Offices of Sarum, and a part of Hereford, arid a part
of York, were taken and rearranged, with an observance
of this one, and an omission of another ; this would con
stitute a new Use, viz. of the Church of Ely. I do not
speak of one or two, and trifling differences ; for these
might allowably fall under the head of peculiarities.

I do not mean to say that, in an improper and wide
sense, we may not include under certain circumstances,
the mode of intonation adopted and ordered by any
Church, in its Use. Thus, we cannot separate the no
tation of a noted manual or missal of the Church of
Salisbury, from the Use of that Church, at the time
when the particular volume, which we may be examin
ing, was written or printed. But the Book would still
be the missal or the manual, " secundum usum Sarum,"
if there was not one musical note contained in it : or at
different periods during the 13th and 14th centuries, the
music may have varied very materially, and yet the Use
of the Church of Salisbury have continued one and the
same.

The references which the rubrics, especially of the
manual, frequently make to notation, affect not as it
appears to me the question in dispute. Some cite,, as a
proof that the music must necessarily be included within
the meaning of the term "Use," such directions as,
"Omnes orationes dicuntur cum Oremus sub tono
prsedicto ; " or " dicat Sacerdos sub tono consueto ; " or
"cum cantu sequenti;" or &lt; dicat Sacerdos orationes
sequentes sub tono lectionis;" or, once more, " dicat in

Ipreface. xi

more prsefationis." But the ecclesiastical tones to which
these rubrics refer, either immediately follow, or pre
cede : or they might be, as especially in the case of the
"tone of the lection" or " the tone of the Preface," well-
known and fixed, yet nevertheless not the same tone in
every diocese which adhered strictly to the Use of the
Church of Sarum or of York. They do not prove that
the same music was necessarily to be followed, as were
the integral portions of the public offices which made up
the " Use."

I do not deny therefore that the title " sccundum
usum Sarum," or " ad usum ecclesiae Eboracensis," or
" Herfordensis," prefixed to a Breviary, or Hymnal, or
Psalter, signifies sometimes in the printed books, not the
prayers only but the mode of singing authorized at the
time in those dioceses ; but then such books must be
noted : if they do not contain the music (which is not
unfrequently the case even of Psalters and Graduals)
they would still be, quite as properly and with the title
also, " sccundum usum," as the case may be : and this
in its proper sense, relating solely to the variety and
arrangement of the prayers, hymns, and Psalter, rites
and ceremonies.

Some have said that "the Hymnarium, the Psalter,
the Gradual, and the Pontifical," are Choral Books, and
noted, and therefore that we cannot exclude music from
the notion of the term " Use." But not to speak of the
utter absurdity of calling a Pontifical a choral book, the
others did not necessarily contain the notation : and the
Psalter, for example, according to the Use of any Church,
is entirely independent of the tones which may accom
pany it. Hence, when printing became general, we find
many examples of the Psalter "secundum usum" of
whatever Church it might be, with the lines ruled for the
music, which however is not printed also, but left to be
filled in with manuscript. This of course would seldom
happen in earlier ages, when the entire volumes were

xii Preface*

manuscript : and therefore, affords an additional and
not a light proof why we must not argue hastily froni
such expressions, as " cum tono sequenti," and " dicatur
hie cantus." Yet, in the same way, in MSS. we occa
sionally find the services of festivals of late institution,
such as of S. Osmund, or of the Transfiguration, or of
the Visitation of the Blessed Virgin, fully arranged and
determined upon " secundum Usum :" but the music not
written in, although the proper lines and spaces may be
left for it.

And it is in the sense in which I have above explained
it, that we find the term Use employed by the ritualists :
it will be unnecessary for me to cite more than one ex
ample, from Gavantus : who, describing what is meant
by the Breviary according to the Use of the Church of
Rome, says it is so called, because it contains the Prayers
authorized by that Church : and immediately before, in
a fuller explanation, he particularizes the Lessons, the
Psalms, Hymns, Legends, &c. and the Rubrics by which
each day s Office is to be ascertained ; but not one word
which has reference to the music. 3

It is riot improbable that much of the doubt which has
been thrown over the term Use, has arisen from the fre
quent occurrence of the verb canto : u cantare missam
secundum usum," &c. But nothing is more certain than
that Canto does not always, especially in the earlier
writers, mean to sing in the modern acceptation. To
adopt the words of a most eminent writer : " Cantare
missam priscorum phrasi illi dicebantur, qui sine cantu,
et privatim celebrabant." 4 And so again Mabillon,
after citing a particular Canon, adds: " Verbum canendo
interpreter de privata recitatione, nee aliam interpreta-

3 Thesaurus Sacr. Rit. torn. ii. De Lit. Gall. p. 379.
p. 10. Compare Mabillon. Dis- 4 Bona. Rerum Liturg. lib. i.
quisitio de Cursu. Gallicano. . 1. cap. xiii. 5.

Ipreface, xiii

iionem sequentia patiuntur. v: Thus an old " Expositio
VlissaV edited by Cochlaeus, 6 says : " Prima autem ora-
tio super corpus Christ! futurum, secreta dicitur, et secrete
canitur." Which the margin explains to be "secreta
oratio legitur" And, once more, a passage in the " De-
ensorium Directorii" of the Church of Sarum, is very
much to the point. " Item ilia duo verba qua? ponuntur
in multis festis, sic : Invitatorium triplex, nihil oneris
imponunt sacerdotibus qui dicunt officium suum sine
nota : sed solum pertinent ad illos qui cantant officium
cum nota." 7 Here the Use whether with or without
music would continue equally and perfectly the Use of
Sarum ; and no distinction as regards it, either depends
upon, or is involved in the addition of a chant.

But there would be no end of accumulating examples
of this sort; and if the reader wishes to examine further
the whole subject which I have been discussing, I would
recommend him, among other books, especially to road
the dissertation of Mubillon "De Cursu (lallieuno," to
which reference has already been made, and I think he
will be satisfied that music does not form, except in an
extended and improper sense, any part of what we ought
to understand by the term " Use" of a Church.

One word also, before I pass on, upon the expression
in the passage in the Preface to the Common Prayer
Book; "the great diversity in saying and singing," and
" now from henceforth all the whole Realm shall have
but one Use." It is possible that the reformers, among
their multiplicity of plans, did intend to enforce an uni
formity in singing also throughout the realm : but, what-

5 De Cursu Gallicano. . 46. * Speculum Ant. Devotionis. p.

Gerbert de Musica, torn. i. /&gt;. 326. 140.

cites the same canon, and explains 7 Munumenta Pitualia.vol. i. p.

it "de privata horarura canonica- 344. The reader will there find

rum recitatione." See also p. 355. the whole of that important trea-

559. &c. tise.

xiv Preface*

ever they may have meant by the words just quoted, I
think that it is quite clear that the First Common Prayer
Book of K. Edward, and all succeeding ones, were not
in fact aimed at the abolition of varieties of music, but
of a variety of prayers, and rites, and ceremonies. This
object was effected. A diversity of singing nevertheless
continued, not only in different dioceses, but also in dif
ferent churches of the same diocese : and I am not aware
that at present, there is any rule, except the Precentor s
pleasure, even for the daily singing in a cathedral. How
ever, we do not conceive the Preface to the Common
Prayer to be evaded, or the Act of Uniformity to be
broken by this, whatever may be said of other practices.
Merbecke, as is well known, about a year after the pub
lication of the First Book, tried something of the sort
which the reformers hinted at ; but his book was unau
thorized, limited in its impression, and never reached a
second edition : 8 which it necessarily must have done, if
either the demand for it had been great, or an attempt
made to recommend it. Elizabeth in her Injunctions,
which were supplemental to her Act of Uniformity, and
were grounded upon an especial clause in that Act, at
tempted to supply the deficiency : yet they did not enjoin
a particular or one mode of singing, but simply that there
be " a modeste and destyncte songe used in all partes of
the common prayers in the Churche. 9

The portions of the Missals which are reprinted and
arranged in this edition, form but a very small portion of
their respective volumes : but by far the most important.

8 See however a note in the Churches heretofore, there hath
Dissertation on the Service Books, hen levynges appointed for the
Monumenta Ritualia. vol. i. p. mayntenaunce of men & chyldren
21. to use synging in the church, by

meanes whereof the lawdable sci-

9 The 49th of these Injunctions ence of musicke hath ben had in
declares that " because in dyvers estimation and preserved in know-
Collegiate and also some paryshe ledge : the Queues maicstic

Iprefacc. xv

In examining them the student must bear in mind, that
although he may have expected to find greater and more
numerous variations between them, such variations were
not likely to occur, even in so large a proportion, in the
Ordinary and the Canon. These, especially the last,
were parts of the Divine Service which were studiously
guarded against alterations, additions, or omissions : and
even changes of single words, and differences of arrange
ment which he will find in them, constitute as decidedly
as far more considerable differences in other parts of the
books would, a variety of Use. And I do not hesitate to
say, that the distinctions of the ancient liturgies of the
Church of England, both between themselves, and the
modern Roman Use, in the Ordinary and the Canon,
are not only as great but greater, and more in number,
and involving points of higher consequence, than a pre
vious acquaintance with these matters, before an actual
examination of the English missals.would have authorized
us to expect.

It would be far too extensive a subject of enquiry, for
me to attempt even a sketch of the innumerable varia
tions which existed in other parts of the English missals.
But, take for example the beginning of the Sanctoralo
according to the Uses of the Churches of Salisbury and
York. The first is the service of the Vigil of S. An
drew. In this, the Psalm, the verse after the gradual,
[one of the secrets, and one of the post-communions aro
different. Upon S. Andrew s day, the Psalm again
differs. Upon S. Thomas s day, the gradual, the offer-

wylleth and commaundcth, that undentanded, as if it were read
fyrste no alteration be made of such without singing."
assignementes of Icvyngc but that Injunctions geven by the
the same so remayne. And that Quenes Maiestie. Imprint-
there bee a modeste and destyncto ed by Jugge and Cawood.
songe BO used in all partes of the Anno. M.D.LIX. Reprinted
common prayers in the Churche : in Cardtcetf. Doc. Atmals.
that the same mayv be as playnelye i. 196.

Preface*

tory, and the post-communion are different. Upon the
feast of the Conversion of S. Paul, the introit, the
Psalm, the sequence, and the post-communion. Upon
the feast of the Purification, the sequence, tract, offer
tory, and secret.

Or again, compare one or two services from the Com
mune of the missals of Hereford and Bangor. The ser
vices " In natali unius martyris et pontificis," agree only
in the Epistle and Gospel. For " many Martyrs," dif
ferent lections, graduals, secrets, and communions are
appointed. And, once more, in the service for a Con
fessor and Bishop, the tract, offertory, communion and
post-communion are different.

The Ordinary and the Canon therefore occupying, as
I have said, only a small part of the Missal, the rest of
that volume was filled with the various Collects, Epis
tles, Gospels, Sequences, Graduals, etc. proper to the
great festivals and fasts, the Sundays, and to especial
occasions when the Church offered up especial prayers
in hehalf, for example, of the king, or in the time of
any dearth, or pestilence. These were of course used, at
least many of them, only once a year : but the Ordinary
and the Canon were daily said.

In these latter, moreover, were contained those rites
which have been held from the earliest times to be essen
tial to the valid consecration of the Holy Eucharist. The
several collections by Asseman, Renaudot and others, of
liturgies which have been used in different Patriarchates
of the Catholic Church, contain those portions which
are edited in the present volume : the other parts of
many are altogether lost, and possibly some of the earlier
liturgies had little else beside. 10 As I shall have occa
sion presently to observe, so here also I may remind the

10 All that part, (says Bishop ancient Liturgies, is a latter addi-

Rattray, speaking of the Liturgy of tion to the service of the Church,

S. James) which precedes the Ana- as appears from the account given

phora, both in this and the other thereof by Justin Martyr, from the

Iprefacc,

XVll

reader, that the Sacrament of the Supper of the Lord
was never, since its institution, administered without the
due observance of certain appointed ceremonies and
prayers. These of course would be characterized du
ring the first century of the existence of the Church, by
a greater simplicity than in after years : and this, solely
because many just reasons for the addition of other
prayers and rites had not arisen, or they could not from
the violence of persecution be allowed their due weight.
But as time went on, and the roll of the saints and mar
tyrs increased, commemorations of them were added,
and collects, and hymns, and antiphons were increased
in number, and the Faithful sought to shew their deep
reverence for the Service itself, by a greater solemnity
in its performance ; all which was well fitting to the
Church of Christ, when she was no longer driven to ce
lebrate her mysteries in secret places, and hurriedly, and
with the constant dread of cruel interruption.

Clementine Liturgy, and from the
19th canon of the Council of Lao-
dicea. By comparing of which with
other ancient authorities, we plainly
find that the service of the Church
began with reading of the Scrip
tures, intermixed with psalmody ;
after which followed the sermon.
Then the axfowp-evoi and a tzr*&lt;rro/,
the hear era and unbelievers, being
dismissed, there followed in order,
the bidding prayer of the deacon,
and the collect of the bishop, first for
the catechumens : then after they
were dismissed, for the energumens :
and after they were dismissed for
the competentes or candidates for
baptism : and lastly, after dismiss
ing them likewise, for the penitents.
Then all these being dismissed, the
Missa Fidelium, or Service of the
Ftiithful, began with the

jf, the silent or mental pray
er, which is the first of the three
prayers mentioned in the Laodicean
Canon : the second and third are
said to be CIOL mpey^ujY^vews. And
these are the *u;/ai xoivai xzi v-attp
tCLvruv xa&lt; aAAu;y tzravrayoy crav-
rwy in S. Justin. Then after the
priests washing their hands and the
kiss of peace and the pjrjf xara
rjvof , the deacons brought the Sousa.,
the gifts of the people, to the bishop,
to be by him placed on the altar :
and he having prayed secretly by
himself, and likewise the priests,
and making the sign of the cross,
with his hand, upon his forehead,
says the Apostolical Constitutions,
began the Anaphora.

Ancient Liturgy of S. James.
Pref. 3.

Preface,

CHAPTER II.

HE chief Liturgies which have been preserved
are those which are called St. James s, St.
Mark s, St. Chrysostom s, St. Basil s, the
Roman, and preeminent above all these, of
an acknowledged greater antiquity than any, the Cle
mentine. As I have reprinted this liturgy of St. Cle
ment at the end of the present volume, it seems necessary
that I should make one or two remarks, by which it is
to be hoped the reader will be able to judge its value.

Theological questions and doctrines of the highest
importance, are involved in enquiries into the origin
and relative authority of the ancient liturgies. Some
writers upon the subject have boldly argued that the
Apostles themselves left an accurate Form, not merely
of the doctrine of the sacrament of the Blessed Eucha
rist, but of rites and ceremonies and prayers, in short, a
Liturgy, according to which it should be administered :
and that this still exists either in the liturgy of Antioch,
or Alexandria, or Rome. Those who hold this opinion
chiefly rely upon a passage in a treatise, generally attri
buted to Proclus, Bishop of Constantinople in the 5th
Century, in which the writer states that the Apostles
whilst they were together at Jerusalem, before their dis
persion into various quarters of the world, were accus
tomed daily to meet and celebrate the Holy Communion ;
" et cum multam consolation em in mystico illo Domi-
nici Corporis sacrificio positam reperissent, fusissime,
longoque verborum ambitu missam decantabant. 11 S.

11 See the whole passage cited 94. And in Bona. Rerum Liturg.
in Gerbert, De Cantu. torn. i. p. torn. i. p. 75.

Iprefacc. xix

Chrysostom also, (cited by Cardinal Bona,) in his 27th
Homily, enquires ; " Cum sacras Ccenas accipiebant
Apostoli, quid turn faciebant ? nonne in preces converte-
bantur et hymnos ? "

On the other hand it has been argued that the founder
of each Church required his converts to observe some
certain rites, which were essential to the validity of the
sacrament, and left them at liberty to add to these,
other prayers and ceremonies as they might think pro
per. One thing is very certain ; that the Holy Scrip
tures give us little information upon the subject : the
institution of the Supper of the Lord is related by three
of the Evangelists, and by St. Paul in the 1 st Epistle to
the Corinthians : we are told that our Blessed Lord took
bread, and blessed it, and said, " This is my Body," and
in like manner that he took the cup, and blessed it, and
said, " This is my Blood :" but the words which He used
in blessing, and the exact form arc not recorded.

That there was some Form observed in the first com
munion which was celebrated by the Apostles after the
resurrection of their Lord, I think, we cannot doubt :
nor, that they who had been partakers and witnesses ;it
the institution of the sacrament would be very careful,
in their after celebrations, to imitate as far as possible
the Saviour s example. Indeed, this was a Divine com
mand : what He had done, they were to do ; what lie
had said, they were to say ; what He had offered, they
were to offer ; and power also was given to them, and
through them, to the whole Church for ever, of altering,
or adding to, or taking away from time to time, cither
prayers, or ceremonies, or rites, provided that they were
not of the essence of the sacrament, and were intended
to meet the requirements of various ages, climates, and
countries, or to encrease the solemnity of the celebration,
or to promote the devotion of the people. And it was
this power which St. Paul claimed so unhesitatingly, as
been bestowed by our Blessed Lord, when in the

xx Preface*

same epistle before spoken of to the Corinthians, and
upon the very subject of the Eucharist, he adds : " And
the rest will I set in order when I come."

I must here consider a famous passage of Gregory the
Great : in which it has been said that he asserts, and
therefore he has often been called in to prove, that the
Apostles used no other prayer or ceremony than the Lord s
Prayer only. The words of S. Gregory are. " Ora-
tionem dominicam idcirco mox post precem dicimus, quia
mos apostolorum fuit, ut ad ipsam solum modo orationem,
oblationis hostiam consecrarent. Et valde mihi incon-
veniens visum est, ut precem, quam scholasticus compo-
suerat, super oblationem diceremus, et ipsam traditio-
nem, quam Redemptor noster composuit, super ejus
Corpus et Sanguinem non diceremus." 13 But all writers
agree, (that is, supposing the passage not to be corrupt,)
either that this assertion of S. Gregory is incorrect, or
that he himself intended more than the Lord s Prayer
to be understood. His argument, as it seems to me, is
not that the Lord s Prayer only was used by the Apos
tles, but that neither they did, nor we ought to perform
the whole service without reciting it. As Cardinal
Bona observes, 14 with whom agrees Le Brun, 15 at least
the words of Institution must have been added ; " additis
procul dubio verbis consecrationis."

That something must be added to qualify the state
ment of S. Gregory is clear from the account of a very

12 Ch. xi. v. 34. Conf. Fan Es- dubitavit, quin eamdem edocti fue-

pen. Jus. Eccles. Pars. II. sect. i. rint a Domino Apostoli, ut alia

tit. v. and S. Augustin. Epist. liv. omnia quae ad religionem Christia-

8. Also the place in Renaudot. nam constituendam pertinebant.

" Verba Christi ad Apostolos, hoc Ab Apostolis acceperunt illam eo-

facite in meam commemorationem, rum discipuli. etc." Dissert, p. 2.

praeceptum celebrandas ex institute 13 Lib&gt; ^ . ^ ]2
Christi Eucharistiae continent : for-

mam qua celebrari deberet, non ex- lorn. i. p. 75.

primunt. Nemo tamen Christianus 15 Opera, torn. ii. p. 82.

preface. xxi

early writer, the author of the Gemma Animce : " Mis-
sam in primis Dominus Jesus, sacerdos secundum ordi-
ncm Melchisedech, instituit, quando ex pane et vino
corpus et sanguinem suum fecit, et memoriam sui, suis
celebrare haec praecepit: hanc Apostoli auxerunt, dum
super panem et vinum verha quae Dominus dixit, et do-
minicam orationem dixerunt. Deinde successores eorum
epistolas et evangelia legi statuerunt, alii cantum, et alii
alia adjecerunt qui decorem domus Domini dilexerunt."
And another, Walafrid Strabo, who lived some centuries
earlier and not long after S. Gregory, speaking of the
practice of primitive ages, " primis temporibus," declares
that although the Holy Communion was celebrated with
more simplicity than afterwards, yet " praemissa oratione
Dominica, et sicut ipse Dominus noster praecepit, com-
memoratione passionis ejus adhibita eos corpori Domi-
nico communicasse et sanguini, (juos ratio prrmitte-
bat," 17

Or again, the whole place from S. Gregory is made
agreeable to every other testimony of antiquity, by ren
dering the word "ad" in the sense of " post ;" of which
examples might be found in the best writers : and he
would therefore only intend to say, that before the con
secration of the sacred elements, the Apostles were ac
customed to repeat only the Lord s Prayer : and after
wards consecrate the Eucharist. Which leaves the whole
question, except as to the ancient position of that prayer
in the Service, exactly where it was before. 1 "

It is not improbable that sometimes during the violence
of persecutions, when the Faithful were forced to meet at

lr&gt; Lib. i. cap. 86. " Quum sine tabulis ac testibus id

ab co affirmatum f uerit, consensum

De rebus Eccles. cap. xxn. . . i i? 4

r,... D / rQn inimme extorquet a nobis. Lt prae-

Jhbl. Patrum. Aitct. torn. i. p. 680. . , i-.

cipue quod aliter senscnnt antiqui-

18 Muratori, after citing the pas- ores Ecclesiae Patres." Dissert, de
age from S. Gregory,] adds : rrbiut Lit. col. 10.

Preface*

night and in places the most obscure, the Blessed Eu
charist was administered with the fewest possible rites,
and even the necessary prayers abbreviated. These
were extraordinary cases, which afford no argument
against the general tradition up to the apostolic age : and
upon the point that the earliest Form could not have
been very short, Justin Martyr is a sufficient evidence :
the text also from the 1st Epistle of St. Paul to Timothy,
which all the best commentators agree, relates to the
celebration of the Eucharist. " I exhort therefore that
first of all, supplications, prayers, intercessions, and giv
ing of thanks be made, for all men ; for kings, and for all
that are in authority." 19 Neither must we forget that the
first Christian converts, whether Jews or Gentiles, had
been accustomed to the observance of ceremonies and
long prayers ; and there does not seem any reason to
believe, even if we had no evidence upon the other hand,
that the Apostles would so far oppose their prejudices in
this respect, as to celebrate the highest and most solemn
mysteries only by the bare use of the words, " This is My
Body ; This is My Blood :" and, of the Lord s Prayer.
I have delayed to examine at some little length the
above assertion of S. Gregory, on account of the import
ance which by many writers has been attached to it ;
especially by those who are always anxiously on the
watch for every shadow of argument, by which they can
hope to controvert the steady voice of all antiquity,
which declares, that from the time of the Apostles down
wards some Form, some Liturgy, was always used in
every branch of the Catholic Church. Whether the
same Form was at first enjoined exactly in all the
Churches, the variations in the antient liturgies render
doubtful : but their constant agreement in substance,
and their uniform observance in the same order of some

w Ch. ii. v. 1.

[Preface.

XXlll

rites, make it certain that the Apostles did at any rate
require that order, and declare that those rites arc essen
tial. And we do not trace the establishment of these to
;mv canons of councils, nor do we name any age or place
in which they were not observed : so that the rule of S.
Augustine comes in, with a force not to be resisted :
ki Quod univcrsa tenet Ecclesia, nee a conriliis institu-
tum, sed semper retentum est, non nisi auctoritate Apos-
tolica traditum rectissime creditur."

Hence, (manifest interpolations having been removed,)
there are no differences in the ancient liturgies which
may not be attributed to the legitimate power vested in
the Bishop of each diocese, and more especially in each
Patriarch, to arrange the public Service of the people,
over whom he was appointed.* 1 That there should have

20 De Baptismo. lilt. iv. rap. 24.

21 " Etsi nulla supersit cum ( )&lt;-
cidcntalium, turn Orientaliura Kc-
clesiarum Liturgia, qua* eamdem
omnino facicm retineat, quam pri-
mis sacculis Christians religionis
sortita fuit : certum tamen est, vol
ipsis iis sscculis mcruentum Sacrifi-
cium celebratum semper fuisse, et
preccs et ritus, hoc cat Liturpiam
adhibitam in actione, quie omnium
praestantissimum Mysterium com-
plectitur. Accesserunt sensim alia 1
Prcces, Orationes et Hitus pro di-
versa Episcoporum pietate et inge-
nio, &c."

Muratori. Dissert, cap. ix. 119.
" At nihil simile circa Liturgias
Orientales et Occidentals observari
potest, cum omnes inter se ita con-
veniant, ut ab uno fonte, Apostolo-
rum scilicet exemplo et pracceptis
ad omnes Ecclesias permanasse
certissime ag-noscantur. Neque
aliunde tanta in sanctissimis myste-

riis celebrandii) conformitas, &lt;juam
ex communi et omnibus nota tradi-
tione nasci potuit, cum Jacobus, (jui
antiquissimua eorum est, (juorum
nominibua Liturgue insigtiitao sunt,
nihil pnuceperit de. vino acjua mis-
cendo, de pronunciandis verbis
C hristi Domini, deinvocando super
dona proposita Spiritn Saucto, de
mittenda absentibus, aut a?protanti-
bus Eucharistia, ut nee de inultis
aliis, qua tamen ubicjue recepta
fuisse et usu quotidiano Kcclesia-
rum frequentata negari non potest.
Nihil princeps Apostolorum Pe-
trus, aut AntiochiaB, aut Hoina?
scripsisse legitur, nihil Paulus, nihil
alii : sed quod acceperant a Domi
no idem tradebant novis C hristia-
nis. Multo minus Basilius et Chry-
sostomus novas offerendi sacrificii
Eucharistici formas instituere po-
terant : ut neque a Gelasio primum
aut a Gregorio magno Romana mis-
sa, neque ab Ambrosio Ambrosia-

preface*

been an exact agreement, both in words and ceremonies,
cannot be expected ; but the varieties were not of such
consequence, or in so great a number as to affect the unity
of the Faith. " Multa pro locorum et hominum diversi-
tate variantur," says Firmilian in his Epistle to S. Cy
prian, " nee tamen propter hoc ab ecclesise catholicse
pace atque unitate discessum est." They who will not
acknowledge any agreement, because in some matters of
less consequence they find much variety, might as well
expect a sameness throughout the world of civil rights,
and customs, and observances. Not so argued one of
our own Archbishops, S. Anselm. " Queritur vestra
reverentia de sacramentis Ecclesise : quoniam non uno
modo fiunt ubique, sed diversis modis in diversis locis
tractantur. Utique si per universam Ecclesiam uno
modo et concorditer celebrarentur ; bonum esset et lau-
dabile. Quoniam tamen multse sunt diversitates, quse
non in substantia sacramenti, neque in virtute ejus, aut
fide discordant ; neque omnes in unam consuetudinem
colligi possunt : sestimo eas potius in pace concorditer
tolerandas, quam discorditer cum scandalo damnandas.
Habemus enim a sanctis Patribus, quia si unitas servatur
charitatis in fide Catholica, nihil officit consuetude di-
versa. Si autem quseritur unde istse natee sunt consue-
tudinum varietates : nihil aliud intelligo, quam humano-
rum sensuum diversitates." 22

na, Gothica a Leandro, Gallicana liturgiarum." Penaudot. vol. i. 14.
vetus a Gallicanis episcopis facias

sunt. Verum cum nota esset om- 22 Ad Waleranni querelas, Re-

nibtis vetus et Apostolica forma, sponsio. Opera, p. 139. Com-

quae paucis verbis constabat, earn pare also S. Augustin, Epist. 54.

omnes secuti sunt, nee ab ea reces- S. Jerome. Epist. 28. and Ivo Car-

serunt : orationes quaB inter sacra notensis, Epist. 2. Cited by Bona.

dicebantur, cum multae essent, sele- torn. i. p. 90. Also, Catalani, Pro-

gerunt, novas etiam addiderunt, legomena in Pontif. Rom. cap. ii.

tandemque ne perturbatio inter fi- 6. Azevedo. De Divino Officio.

deles nasceretur, quasdam perscrip- Exercit. x. Pinius. De Mozar. Lit.

serunt, et haec origo fuit diversitatis cap. i. 1.

Iprcface. xxv

This power, which from the nature of the office of the
episcopate was vested in the Bishops of the Church, to
accommodate the rites of public worship to the require
ments of their people, was very moderately exercised,
though fully allowed and in reality unlimited, so long as
the essentials of the eucharistical service were preserved,
and nothing introduced which was obnoxious to the One
Holy Catholic Faith. During the first three centuries
there were more reasons than in after-years, why indi
vidual Bishops should not hesitate, upon their sole autho
rity, to make, if they thought it desirable, even consider
able alterations in the liturgies of the Church. For,
upon every occasion of doubt or difficulty which arose,
they could not, in the persecutions to which they were
exposed, ask advice of other of their brethren, much less
meet together in a General Council. But when they
did so moot, it is clear from some canons of two of the
earliest councils whose records have come down to us,
that liturgical and ritual matters were not overlooked.
Thus the 2nd, 3rd, and 1th, the Sth, &lt;)th, and list of
the Apostolical canons, and several also of the Kliberi-
tan council have reference to such points.

Here we approach another question : in what age
were liturgies first committed to writing ? Some have
contended that the Apostles were themselves the authors
of those several liturgies which claim their names :
but so great is the majority against them, that we may
say it is agreed upon, that they were not. There is no
account of any such composition in the works of the first
fathers : and surely, if no others had, Origen or Jerome
\\nukl have made some mention of it. Councils, at least
the very early ones, are silent, and these would have ap
pealed to a written Apostolic liturgy, if they could,
against the errors and teaching of heretics. Both Ter-
tullian, when speaking of the eucharistical rites, CJ and

: De Corona, c. 4.

Preface*

S. Cyprian, 24 upon the question of mixing water with the
wine, appeal to tradition only : which we can scarcely
conceive they would have done, had they known of any
liturgy written hy an Apostle. If, once more, such ever
existed, it would probably have been among the number
of Canonical Books, and so included in the 60th canon
of the council of Laodicea. Any addition to, or altera
tion in it, must have been instantly disallowed ; but we
know that alterations were very anciently made, and
prayers if not essential left out, or inserted, in some of
the liturgies claiming to be Apostolic.

The date at which they were first committed to writ
ing is open to far more dispute ; perhaps, not for the
first two centuries. Renaudot is clearly of this opinion ;
he says it is beyond all controversy, and cites S. Basil,
De Spiritu Sancto, cap. 27. The place is of great im
portance, in more respects than in its bearing upon this
question, and I shall therefore extract it, according to
the text of the Paris edition, 1839. "Oiov (Ivoc, TOU TrpuTov

X&l XQWOT&TOV TrptoTOV ^UJ/^dOwj TW TU7TW TOU (TT&VpOV TOVg 1$ TO 01/0-

pa, TOU Ku/nou ypuv In&lt;rov Xpurrov nX7nxoTtx,g XMTOurripMwstrQai,
Tig o &lt;ha y pa, [A [AUTOS didafcctg ; To Trpog avuTohotg TETputpQ&i Kara,
TTOIOV E$i$(x,%Ev Yi[/,us y p a, p jU, a ; Ta rug ZTriKXrurzug

7Ti TYI CW&^Zlfcl TOU OCpTOV T^g Eup^apt(TTia? X&l TOU 7TQ-

ng suAoyiaf, TI? ruv ocy^v Eyypa,(pug fpuv xa
Ou yap $YI rovroig apxou^fOa, uv o ot7ro&lt;TToXog y TO
nrtfAvnv^Yi, uXXot xai TrpoXzyopw xai nriXtyo^w tTpoc t ug
Xw E%ovTtx. Trpog TO /xua-Tr/ptoi/ TW HT%VV, EX Ti\g otypatpov
Xiotg 7roipa.X&lt;x,fiovTg. Ev\oyovpv z TO TZ vfup TOU

XOil, TO EXOCIOV T7ig %pl(TUg, XOtl TTpOtTETl aUTOI/ TOV

ATTO TroiWJ/ syypuQuv ; Ovx KTTO Trig (riuTrupEvrig x&i [*u&lt;rTixyg
; T* OE ; OC\JTY\V TOU fAatou TY\V %P i&lt;T iv Tig Xoyog
ot$t ; To js Tpig P&lt;x,7rTiE&lt;rQui rov aj/0pw7roj/, TroOfj/ ;

os ova, TTEpi TO fl&lt;x,7TTi&lt;r[AX,, a7TOTa&lt;r&lt;r&lt;r0#i TW (raTava- xou Toig

24 Epist. 63. Ad Ccecilium.

xxv

aurou, x Trotaf ivn yptx,$n&lt;; ; Oux *x TTK
xa aTrorjTO j eTiJ k a&lt;rxaAa?, rjv k aTroAuTrazovJiTw xa

TWf jW,u&lt;TT7iptov TO &lt;T|U,j/oi/&lt;na;7rj J^atroj^WOai ; IvCnaudot IlOWCVCr

and Le Brun who agrees with him, and even goes so far
as to assert that for four hundred years no liturgy was
written, interpret the words of S. Basil in a sense which
he certainly did not himself intend. His argument in
that part of his treatise is directed solely to the question
of the canonical and sacred Scriptures : nor is it unusual
for that father to speak of customs and rites as un
written, which are not found expressly so laid down and
explained.

Another argument by which we may conclude that
until the end of the second century liturgies were not
committed to writing, is, as Henaudot observes, that
although we find frequent mention made of the Scrip
tures being given up to the heathens through fear of
punishment or death, we have no instance of any book
of ceremonies or public worship : neither would the per
secutors have inquired so cruelly by torture, what mode
of offering and sacrifice the Christians observed, if they
could have procured a written liturgy.

Upon the other hand, as I have already said, it has
been argued that liturgies were in all ages written : and
the chief difficulty of unwritten Forms seems to be, that
the length of them would have rendered it impossible
that, generally, priests should have been able to celebrate
without a book. But it is not necessary for us to sup
pose that more than the solemn portions were preserved
and handed down unwritten : certainly the psalms, and
lections from the Scriptures, the Epistles, and the Gos
pels, and very probably long prayers and thanksgivings
also were not forbidden to be written : and therefore we
may conclude that in its strict sense, no liturgy was
written for some ages, because certain indispensable and
essential rites which constitute a Liturgv, were handed

xxviii Preface*

down by tradition only. And we have a very remarkable
proof how late this disinclination to commit those parts
to writing was cherished in the western Church, from a
letter from Innocent I. to a Bishop, Decentius : who
had applied to him for the Roman Use ; " Ssepe Dilec-
tionem tuam ad urbem venisse, ac nobiscum in ecclesia
convenisse non dubium est, et quern morem vel in con-
secrandis mysteriis, vel in cseteris agendis arcanis teneat,
cognovisse ; quod sufficere arbitrarer ad informationem
ecclesise tuse, vel reformationem, si prsedecessores tui
minus, aut aliter tenuerint." 25

It was from a holy reverence that the Church re
quired her priests thus to celebrate from memory.
Among her doctrines none were so scrupulously con
cealed, little less from the catechumen than from the
unbeliever, as were those connected with the Blessed
Eucharist. It was not from her admitted children that
she sought to hide them, but from men who were her
avowed enemies, or unproved candidates for her privi
leges. She knew and remembered her Lord s command,
" Give not that which is holy unto the dogs, neither cast
ye your pearls before swine, lest they trample them under
their feet, and turn again and rend you."

Hence therefore it was that, except in the 1st Epistle
to the Corinthians, S. Paul in all his writings has not
made any plain mention of this Sacrament ; and then
there was abundant reason, from the necessity of the
case, not only why he should speak of it, but openly and
freely. For the very abuse which he was endeavouring
to correct, viz : permitting unworthy persons, and per
haps not even members of the Church to be present at
the Holy Communion, had admitted these already to the
knowledge of much connected with the solemnities of
the celebration of it. As a very learned writer has

Cited by Le Brun. Opera, torn. ii. /?. 18,

Ipreface.

further observed : " it was not in the Apostle s power to
conceal the outward part of the mystery from them,

rho by the countenance of their new teachers had been
emboldened to break in upon the Eucharist, without
being duly qualified ; and therefore the only way that
ic had left to him, to prevent their further contempt and
abuse of it, was to let them into the fuller knowledge of

t." 26 Such an exception, as we can see so evidently the
cause of it, confirms the rule which it is not to be denied
S. Paul appears most carefully at all other times to have
observed.

And we have further proof how carefully our Saviour s
caution was obeyed from the very obscure manner in
which the ante-Nicene fathers, when they speak at all,
speak of the Eucharist : so obscure indeed, especially
near the apostolic age, that none could understand their
import except those who had been fully admitted into
the communion of the Church. No article relating to
it was inserted into any Creed ; and the very probable
reason has been given, which must occur to every reader,
that Creeds were forms of faith, to be taught the cate
chumens in order to their baptism : but not so the Eiu-ha-
rist ; which was considered too sac-red to be spoken of in
words at length, but to the perfect only. C7 Take also,

26 Johnxon. Unbloody Sacrifice. settled in the Faith. " Difficulta-
Vol. \. p. 57. The same writer has tern rei procemio," says that Father,
some very forcible remarks upon the in his epistle to Evagrius, " exag-
omission by S. Paul in the Epistle gerat dicens, super quo mnltus est
to the Hebrews, of any notice of nobis senno interpretabilis, non
the prefiguration of the Christian quia Apostolus id non potuit inter-
Sacrifice, in the oblation of Mel- pretari, sed quia illius temporis non
chisedeck : there was apparently, fuerit. Hebraeis enim, id est Ju-
but for some powerful motive, every dacis, persuadebat, non jam fideli-
roason why he should then enter bus, quibus sacramentum passim
into it : and this, as S. Jerom tells proderet."

us, was because he thought it not " Upon this, Johnson has the

proper to discourse of that Sacra- following. Unbl. Sacrifice. Vol. \.p.

mom familiarly to people, not yet 235. " Hie reasons they had for the

XXX

Preface,

for example, the famous passage in S. Justin : in a part
of his Apology, where he is giving an account of the

concealment of these mysteries (of
the Sacraments) were in sum, to shew
the great esteem they had of them,
and which they by this means en
deavoured to imprint upon all that
were admitted to the knowledge
and enjoyment of them : and at the
same time to guard, and if possible
secure them from the flouts and
objections of Jews and heathens,
and of all whom they thought too
light and frothy, to be entrusted
with things so very weighty and
serious, and yet of so peculiar a
nature, that there was nothing in
the world, that could in all respects
be compared to them. For they
justly believed that a Divine Power
went along with the Sacraments,
which was reason enough why they
should set the highest value upon
them, and desire that others should
do so too ; and yet they knew the
visible signs of these Sacraments to
be beggarly elements, things in
their own nature very cheap and
common ; and they might without
the gift of prophecy, easily foresee,
that the enemies of Christianity
would always be ringing in the ears
of all that were well affected to
Christianity (as the Deists and
Quakers are perpetually labouring
to persuade our people) that there
can be no such effects of Water,
Bread, and Wine, as priests of the
Christian Church would have them
believe. And there is one thing
peculiar to the Eucharist, which
made it more liable to scoffs, than
any other part of our religion ;

which is that the Bread and W T ine
were believed to be the very Body
and Blood of Christ ; no wonder if
they were much upon the reserve
in this point; since all must be
sensible, that nothing in the Chris
tian Theology, could have afforded
more agreeable entertainment to
the drolls and buffoons of the age;
for whatsoever is most extraordi
nary, and elevated above the con
dition of other things, which seem
to be of the same sort, lies most
exposed to profane wit and mirth,
when that which gives it its worth
and excellency, can only be believed
and not seen : and no doubt Ter-
tullian spoke the sense of all the
learned Fathers of his own, and of
the succeeding times, in those ob
servable words, Nil adeo quod
obduret mentes hominum, quam
simplicitas Divinorum operum, quse
in actu videtur; et magnificentia,
qua? in effectu repromittitur. "

This very scarce work of John
Johnson, has been long promised in
a new edition : which is much to be
wished for, as it would undoubtedly
be productive of the best effects, in
establishing a more sound view of
the doctrine of the Blessed Eucha
rist, than, I am afraid, generally
exists amongst us. It is not with
out faults : but as a whole, it reflects
honour upon the Church of which
its author was a Priest, and may
claim a place in the highest rank
of our standard works, for learning,
judgment, and acuteness of reason
ing.

Iprcfacc. xxxi

ceremonies of the Christians in their common worship ;
ho\v carefully he speaks, how anxiously he seems to
weigh every word, lest he should say, even upon such
an occasion, too much. " Upon the day called Sunday,"
he tells us, " we have an assembly of all who live in the
towns or in the country, who meet in an appointed
place : and the records of the Apostles, or the writings
of the Apostles are read, according as the time will
allow. And when the reader leaves off, the President &lt;M
(o Trpofo-Tw?) in a discourse admonishes and exhorts us to
imitate such good examples. Then we all stand up
together and pray : and, as we before said, when that
prayer is finished, bread is offered, and wine and water.
And the President then also, with all the earnestness in
his power (oVrj $ ^y.^&lt;; auTur y ) sends up prayers and
thanksgivings. And the people conclude the prayer
with him, saying, Amen. Then distribution is made of
the consecrated elements : which are also sent to such
as are absent by the deacons/

Such is S. Justin s description of the celebration of
the Eucharist upon the Lord s Day, or Sunday, as the
fathers usually call it in their apologies, because it hap
pened upon the day which was dedicated to the sun,
and therefore best known to the heathens by that name.
In the section immediately preceding, be relates in
almost the same language, the manner in which the
newly baptized was admitted to and received his first
communion, in which one circumstance is added, vi/.
the kiss : and thus, short and obscure as this account

28 That is, the Bishop: and so xparvp, ovx. oonv o^&lt;\op,v,

os renders the word. Sec his ocrov duva^eSa." This has reference

nte upon the passage. Vol. I. p. to a written liturgy, and there

lu~. seems no ground for the opinion of

those who would argue from these

29 Compare, from the thanks- words of S. Justin, for the use of

in the Clementine Liturgy, extemporary prayer in the Service

ao/, &es travro- of the Hol Communion.

XXX11

Preface.

must at the time have appeared, we can clearly trac
these important parts of the Holy Service : the general
and the eucharistical prayer ; the kiss of peace ; the ob
lation of the elements ; the mixture of water with the
wine ; the consecration of the elements, then no longer
common bread and common wine, 30 but the Body and
the Blood of Christ ; and their after distribution to those
present, or communion. Let us not, by the way, pass
on without remembering, that there would have been no
need of so much carefulness to conceal these mysteries
from the world, from those who were without, if the Eu
charist had been indeed nothing more than what later
ages have endeavoured to reduce it to, a mere refreshing
of our memories, or a renewal of our covenant, or a
symbol of mutual love. But from this jealousy arose
the evil of unjust accusations against the Christians, 31
which, although terrible, they w r ere content to bear, un
provoked to further explanation, with the bare reply of
an indignant and unhesitating denial.

I shall digress for one moment upon the important
assertion of S. Justin, and of S. Irenseus (in the note),

30 S. Justin Apol. I. 66. p. 83.
Edit. 1742. See also S. Irenaeus,
Cont.Hfer.\&gt;A,c. 18.

TOV OV, OVKSTl

, SK $vo rfpay-
&lt;rvv(rrrjKvia,, eTtiysiou rs KOLI
OVTCJUS KOU fa cru^ara r^wv

31 Cardinal Bona says of the
heathens, " quia aliquid subobscure
perceperant de Sacramento cor-
poris, et sanguinis Christi, accusa-
bant eos de caede infantis et epulis
Thyesteis. Dicimur sceleratissimi,

ait Tertullianus Apolog. cap. 7, de
sacramento infanticidii, et pabulo^
inde et post convivium incesto.
Caecilius apud Minutium : Infantis
sanguinem sitienter lambunt, hujus
certatim membra dispertiunt, hac
fcederantur hostia. Justinus Mar
tyr in dialogo cum Tryphone : An
vos etiam de nobis creditis, homi
nes nos vorare, et post epulum lu~
cernis extinctis nefario concubitu
promiscue involvi f Theophilus
ad Autolycum, lib. 3. Istud prce-
terea et crudelissimum et immanis-
simum est, quod nobis intendunt
crimen, nos humanis carnibus v&lt;
ci" Rerum Liturgic. lib. 1. 4. 3.

Iprcface. xxxiii

tliat after consecration the elements are no longer to be
looked upon as common Bread and Wine. So speaks
S. Ambrose, to an objector : " Forte dicas : Aliud video,
quomodo tu mihi asseris quod Christi corpus accipiam ?
et hoc nobis adhuc superest ut probemus. Quantis igi-
tur utimur exemplis ? Probemus non hoc esse quod
natura formavit, sed quod benedictio consecravit : majo-
remque vim esse benedictionis quam natunr : quia bene-
dictione etiam natura ipsa mutatur. Ipse clamat Domi-
nus Jesus ; Hoc est corpus meum. Ante benedictionem
verborum coelestium alia species nominatur, post conse-
crationem corpus significatur. Ipse dicit sanguinem
suuni. Ante consecrationem aliud dicitur, post conse-
crationem sanguis nuncupatur. etc." Again, in a re
markable place of his homilies, S. Cyril of Alexandria
plainly lays down the same doctrine, as if our Blessed
Lord invites His people to partake, still, of bread and
wine ; but of something more. " Jr--, $xym T&J, tu.w *p-

TOV, xai TrtfTf oivok, In ixtpOKTX, J^tiv" tyo? f^caurok tu; |3paj&lt;nv rfroi-
^txacra, tyu ((JLZ JTOV TOI? Tr&Ooocrt at txicz&lt;7A. And Ollee

more ; S. Irenaeus, to the same effect. u Quando ergo
et mixtus calix, et fact us panis percepit verbum Dei, et
fit Eucharistia sanguinis et corporis Christi, ex (juibus
augetur et consistit carnis nostne substantia ; (juoinodo
carnem negant capacem esse donationis Dei qua* de
calice, qui est sanguis ejus, nutritur; et de pane, quod
est corpus ojus, augetur?

To the above, which are but very few out of many

32 De Mystcriis. Cap. IX. ()/je- rity attached. Ecvlesiee Angli-
rtt. Tom. 2. p. 338. This and canee Vindex Catholicus. Caiubr.
one or two quotations which follow, 1843. 3 vols. vide 3. p. 26G.

arc purposely taken from a valuable ,^

3 Opera, lom.v.p. 37^. Lcc.
collection of treatises and extracts A , Tr . , -. ,

Angl. V index. A ol. 3. p. 332.
from the lathers, to illustrate the

39 Articles, printed at the Press of w Opera. Adv. Haeres. P. 400.
the University of Cambridge, and Ecc. AngL Vindex. Vol. 3, p.
therefore with some kind of autho- 299.

preface*

places which might be appealed to in the primitive
fathers, I shall add an extract from a rare book, once
highly popular in this country, and, in a sense, autha-
rized by the Church of England to be distributed amoif|
the people, for their instruction, viz : " The Ordinarye
of a Christen man." The author is speaking of Alms-
deeds. " The xij. maner of almesdede spyrytuell is to
offre or to make offrynge to God the fader, the blessyd
Jesu cryst his sone, with y e ryght holy sacrament of y e
awter ; and this almesdede here surmounteth syngulerly
in two thynges, all those other good dedes that may be
sayd or thought, that is, in dygnyte and in generalyte.
There is the breed and the wyne, flesshe and blode,
y e ryght holy refeccyon of crysten soules." 3

Besides, from allusions which we find frequently in
the fathers to a pious opinion which they held, how cer
tain is it that they could not have believed the Blessed
Elements to be any longer common bread and wine.
S. Chrysostom, for example. " My on apros sa-rw tJy,

ZtTTk VOfAUTYlS 0V y&p W? Ml AoiTTCU j3pW(7i ft? #&lt;p-

.y\ TOUTO I/OEI. AAAa u&lt;T7TEp xypog Trvpi Trpocr-

TV rov &lt;TOO[*O(,TQ&lt;; ouo~ia." Or

S. Cyril of Jerusalem, in an explanation of the Lord s

1 rayer. ii Toi/ aproi/ ypoov rov tTnovcriov 0$ fi /xtv cnijUfpoi/. o ocp-
rog OVTOS o xowo&lt;;, oux firrti/ ETriovcnog. &lt;x.pro$ J"f ovrog o
ouff-toj &lt;TTiv. OUTO? o otprog, ovK t? xoiAta^ p^wpft xcci f

." 37 Or, once more, S. Ambrose:
speaking of the manna in the wilderness, as compared
with the Eucharist. " Sed tamen panem ilium qui man-

35 Sign. O. 4. b. Edit. Wyn- 37 Catech. Mystag. V. Opera.
kyn de Worde. 4to. 1506. P. 329. Eccl. Angl. Vindex. Vol.

36 Horn. De poenit. Opera. 3, p. 312. And compare the 6th
Tom. 2. p. 413. Ecc.Angl Vindex. Section of the 4th Lecture. Opera.
Vol. 3, p. 320. P. 321.

Iprcface, xxxv

Jducaverunt, omnes in deserto mortui sunt : ista autcm
Jesca quam accipis, istc panis virus qui dcscendit de coelo,
lyifoe aeternae substantiam subministrat ; et quicumque

Iftmc inandiieaverit, non morietur in geternum : ct est
corpus Christi. Considcra nunc utrum praestantior sit
Jpanis Angelorum, an caro Christi, qua3 utique corpus est
Jvitse. Manna illud e ccelo, hoc supra ccelum : illud
:Ico?li, hoc Domini coelorum: illud corruptioni obnoxium,
I si in diem alterum servaretur ; hoc alionum ab omni cor-
I ruptione, quod quicumque religiose gustaverit, corrup-
I tionem sentire non poterit." 2

But to return : the Eucharistical rites of the Christian
I Church in the first centuries being; in part, that is all

the most solemn and important of them, handed down
I by tradition only, the earliest written liturgy which we
have is the Clementine. It forms a part of the 8th hook
I of the Apostolical Constitutions : ;i work which most
I certainly was not compiled by those whose name it bears,
I viz. of the Apostles; 3 and therefore labours under all

the disadvantages which must attach to writings not
i genuine. Still the authority of the Constitutions is very
i great, and will at least reach thus far : that though we

might hesitate to insist upon any statement, certainly of

3H DC Mysteriis. Ojtern. Tom. viditur ; inter denies compriniitur
2. p. 337. Ecd. Anifl. Vindfjc. et in ventrem demittitur." But the
Vol. 3, p. 266. My reason for Archbishop must not be understood
making the above extracts, as the to teach that no effect was the con-
reader will perceive, is because of sequence of the consecration of the
the argument upon which the Elements; which would have been
opinion of those fathers rests : for heresy. The reader would do well
more than a pious opinion it is not, to consult a place in Lyndwood s
and others did not hold it. In the Provincial, in which he remarks
famous Saxon homily of Arch- upon this point : which is also valu-
bishop JElfric, upon Easter-day, is able, as representing the doctrine
a passage doubtless contradicting it. of his time. Lib. 1. Tit. 1. Altis-
I take the Latin translation. "Eu- simus. Verb. Glutiant.
iharistiaest temporalis,nonaeterna; " This is agreed upon by almost
corrupt ibilis, et in varias partes di- all writers upon the subject.

Preface,

belief perhaps also of practice, to be found there only
yet where such statements are confirmed, by inciden
allusions, or by direct accounts of the same things
other writers earlier or contemporary, we may then full
rely upon them. We must remember also, that it was
not uncommon, for authors and compilers of that age,
the third and fourth centuries, to recommend their works
by ascribing them to great saints and teachers who were
departed. This may have been a practice at all times
to be much regretted, and most undoubtedly it is little
according to modern opinions : yet it not only is not in
itself a condemnation of every fact or doctrine so recom
mended, but it sprung from a sense of unworthiness and
modesty which has long been lost, and was based upon
a well-grounded presumption that there existed in the
people a reverence for their Fathers, which has well-nigh
been lost also.

In the Apostolical Constitutions then is the liturgy
attributed to him whose name is in the Book of Life, S,
Clement. 40 With respect to his name in particular
being attached to it, we may well adopt the words of
Zaccaria, in his defence of that given to S. James.
" Illud tamen doctissimis criticis lubens concessero, quae
Apostolorum nomine circumferuntur liturgise, eas multo
recentiores esse, suisque auctoribus suppositas. At nulla
id fraude factam contendo ; Jacobum enim, caeterosque
Apostolos liturgiam quampiam, seu ordinem precum in
sacramentorum administratione, atque Eucharistise prse-
sertim immolatione servandum constituisse prudens ne
mo inficiabitur. Quare cum processu temporis aliqua in
illis immutari, demi nonnulla, addi alia contigerit, Apos-
toli, a quo primum liturgia edita fuerit, nomen retentum
est turn in tantum auctorem reverentia, turn eorum, quse

10 Brett observes, in his Disser- against its genuineness, than against
tation, that the language in which the acknowledged Epistle of St
it is written is no more an argument Clement.

[Preface* xxxvii

ah illo profecta fuerant, atque etiam turn usurpabanttir,
ratione." 41

But, without entering into any unnecessary discussion,
it will be sufficient simply to state, that the most pro
bable opinion upon it is this : that although we grant
that it was never used exactly in the form in which we
now have it in any portion of the Church, (neither in
deed does it claim for itself any place or country in par
ticular,) still it is to be looked upon as accurately repre
senting to us the general mode prevalent through the
Christian world during the first three centuries, of ad
ministering the Supper of the Lord : and it is a most
strong argument in its favour, that where the other
liturgies, claiming to be primitive, are agreeable to each
other, they agree with the Clementine : and that the
Clementine contains nothing, either particularly in its
arrangement, or generally in its manner of expression,
which is not to be found in all the others. The most
important omission is, that the Lord s Prayer forms no
part of it : but this may, as has been suggested,** have
arisen from the negligence of some transcriber in whose
copy the first words only might have been written (and
those in contraction): or it might be readily allowed
never to have been used in this liturgy, because although
proper to the Holy Service, yet most certainly it is not
essential to the consecration of the Eucharist. Which
is clear from the fact that in other ancient liturgies in
which it does occur, it is placed after the consecration is
completed : and this is what I have already attempted
to show was what S. Gregory meant in the passage

41 Bibl. Rituulis. Tnm. 1. Din- quod valde probabile cst, saltern ut

&gt;v,7. 2. p. Ixxxvj. And compare a Patribus secundi vel tertii sauculi

tt itifi, Reriim Liturg. Lib. 1. viij. usurpatae."

Missel Clementis est antiquis-

sima, ejusque testimonio saepius * Brett, Dissertation, p. 204,

utar, si non prsecise ut ab . \postolis &r. (edit. 1720.) His remarks

oditip, et a successoribus auctae, should be consulted.

XXXV111

Preface.

which was before examined, with whom, so explained, agree
a number of the earliest writers. 43 Every other liturgy
shews evident marks of the rites and ceremonies which
have been added from time to time to the original Form :
that Form seems to stand clearest in the Clementine. 44
How decided is the opinion of a learned writer, 45 " that
if we had the very words in which S. Peter and S. Paul
consecrated the Eucharist, it would not differ in sub
stance from that which is contained in this most ancient
Liturgy :" and of another also : 46 " the Eucharistical

43 " Hieronymus ait lib. 3. adv.
Pelag. Apostolos quotidie Ora-
tionem Dominicam solitos dicere in
sacrificio. Cyrillus Hierosolymi-
tanus Catech. My stag. 5. Post
haec inquit, nempe post commemo-
rationem Fidelium Defunctorum,
dicimus orationem illam, quam Sal-
vator suis discipulis tradidit. "
Bona. Tom. 3. p. 320. These,
and other authorities, Optatus, Au-
gustin, Caesar Arelatensis, S. Am
brose, &c. are cited by most of the
ritualists.

Mr. Palmer argues from its
omission, the great antiquity of the
Clementine Liturgy, speaking of it
as a remarkable sign. He says :
" Without doubt the Lord s prayer
was used between the prayer of the
deacon and benediction of the faith
ful, which precedes the form ra,
dyia, &c. all through the patri
archate of Antioch in the early
part of the fourth century. Yet it
does not occur in this part of the
Clementine Liturgy. Now it is not
credible that the author would have
omitted this prayer if it had been
used long before his time. Yet
from the manner and language of
Chrysostom and Cyril we perceive

that it must have been used long
before their time. They both seem
to regard this prayer as coeval with
the rest of the liturgy : they do
not allude to the idea that it had
not been formerly used in that part
of the liturgy. Since then, the
Lord s Prayer was not used, or was
but recently used, in the time of
the author of the Apostolical Con
stitutions, and yet appears to have
been long used in the time of Cyril
and Chrysostom, we must infer that
the Apostolical Constitutions were
written much before the time of
Chrysostom and Cyril." Origines
Lit. i. p. 40.

44 Upon the arguments for its
high antiquity from what the litur
gy of S. Clement does, and does
not contain, see especially LeBrun,
whose admissions from his peculiar
opinions upon written Liturgies,
are very valuable in this respect.
Opera. Tom. 2. pp. 23. 24. 30. 208.

45 Johnson. Unbl. Sacrifice and
Altar unvailed, vol. ii. p. 148.

46 Hickes. Christian Priesthood,
vol. i. p. 141. (Edit. 1711.) Botl
these well-known passages are citt
very frequently by Brett.

Iprcfacc.

Office in the Apostolical Constitutions is the standard
and test by which all others are to be tried. And by
comparing them with this, the innovations and additions
in after times, be they good or bad, will appear."

Being then so valuable a record, 47 I cannot think that
a reprint of it will be out of place in the present volume.
We may refer to it as Bishop Hickes has recommended :
we may look upon it with Johnson as, in substance, the
Apostolic Form, and so learn to judge more truly than
we otherwise might of old and modern liturgies. As
such a guide I would regard it, not to the exclusion of
the Jerusalem, or Alexandrian, or Roman,* 1 (as if they
had not also sprung from the teaching and example of
Apostles) but as containing in an earlier form than, as
we have them now, they do, those rites which are essen
tial to a valid consecration and perfecting of the Eucha
rist, and without which no Service, though it may claim
the name, can be allowed to be a Christian Liturgy.

After the Council of Nice, and in the age immediately
preceding, additions were unquestionably made to the
original Form used in the various Churches. Most of
these are easily to be traced : and the observation of
S. Paul to the Corinthians in his first Epistle, where he
says, " there must be also heresies among you, that they
which are approved maybe made manifest among you,"
is as applicable to the public services and rituals of the
Catholic Church, as to the opinions of her individual

47 It is surely scarcely necessary whole liturgies, yet it is certain that

for me to remind the reader, that there were such in the oldest times,

wt&gt; have also an equally valuable by those parts which are extant :

commentary upon it, in the 5th as " Sursum corda," " Vere dignum

Catechetical Lecture of S. Cyril. et justum," c. Though those

which are extant may be interpo-

18 " That there were ancient li- lated, yet such things as are found

turgies in the Church is evident : in them all consistent to catholic

S. Chrysostom, S. Basil, and others : and primitive doctrine, may well be

and though we find not in all ages presumed to have been from the

Preface.

members. 49 During the short space when there was
indeed but one mind and one* Faith, there was little
need of cautious phrases, and additional safeguards by
which the truth might be preserved : very different how
ever was the case after the time of Arius, and Macedo-
nius, and Nestorius ; and epithets even became neces
sary, which in purer days would, perhaps, but have
seemed to mar the earnest simplicity of the Church s
prayers.

first, especially since we find no
original of these liturgies from an
cient councils. Answer of the
Bishops to the exceptions of the
Ministers. Cardwell. Hist, of Con
ferences, p. 350.

49 As Vincentius of Lirins says
upon this text of S. Paul : " Ac si
diceret : ob hoc haereseon non sta-
tim divinitus eradicantur auctores,

ut probati manifest! fiant, id est, ut
unusquisque quam tenax et fidelis,
et fixus Catholicae fidei sit amator,
appareat. Et revera cum quseque
novitas ebullit, statim cernitur fru-
mentorum gravitas, et levitas palea-
rum : tune sine magno molimine
excutitur ab area, quod nullo pon-
dere intra aream tenebatur." Ad-
versus Hcereses. 20.

Iprcfacc.

CHAPTER III.

E must now pass on to consider the particular
Liturgy, from which the ancient Uses of the
Church of England are usually supposed to
have heen more immediately derived. The

I Roman was among the earliest, and soon became the
I chief, of the Patriarchates of the Catholic Church. The

! contentions of neighbouring provinces, the irruptions of
barbarians, the local influence of her bishops, and above
all, under God, her anxious and untiring energy in the
cause of the propagation of the true Faith, rapidly
strengthened the primacy of the Church of Rome : and
within eight hundred years of the death of our Blessed
Lord, she had obtained throughout the West almost im
perial power, and in the East considerable influence. \Ve
might naturally, therefore, expect that in the remains of
antiquity which have been spared to us, we should find
a complete liturgy which she had used from her first
foundation, with perhaps also a history of it, detailing

j exactly the various alterations which it has undergone.

But we know little about it. Writers who lived long
ago, and to whom some accounts we may have supposed
would have come down, speak in very general terms.
Durand contents himself with saying, " In primordio
nascentis Ecclesiaj missa aliter dicebatur, (mam modo.
Sequent! vero tempore epistola tantum, et evangelio
recitatis, missa celebrabatur : subsequenter Ccelestinus
Papa instituit introitum ad missam cantari. Camera
diversis temporibus ab aliis Papis leguntur adjecta, prout
Christian religionis cultu crescente, visa sunt decentius
convenire." 50 And as we go back some four hundred

50 Rationale div. off. Lib. 4. Cap. I. 5.

Preface*

years, Walafrid Strabo tells us what is still less satisfac
tory, " Quod nunc agimus multiplied orationum, lec-
tionum, cantilenarum, et consecrationum officio, totum
hoc Apostoli, et post ipsos proximi, (ut creditur) oratio-
nibus et commemoratione passionis Dominicae, sicut ipse
prsecepit, agebant simpliciter." 51

Hence is it, that some who dislike the authority of
liturgies have denied to the Roman all claim to any
great age : and have ascribed its first beginning as a
Form, to Gregory the Great, or to Gelasius, or Vigilius,
or Leo, in succession Bishops of Rome. Others, on the
contrary, have boldly given it to S. Peter, as the sole
author, at least of the Canon, and that it has come down
to us in the main points unimpaired.

Those authors from whom I have just made extracts,
state their full conviction of the truth of this : for example,
Walafrid Strabo, in the same chapter : " Romani quidem
usum observationum a beato Petro accipientes, suis qui-
que temporibus, quse congrua judicata sunt, addiderunt."
And, more expressly, an Archbishop of our own Church,
/Elfric in his pastoral epistle : " Now was the mass
established by our Lord Christ ; and the holy apostle
Peter appointed the Canon thereto, which we call Te
igitur. " The later ritualists, men of the greatest
learning and of unwearied labour in these inquiries, take
the same ground. Gavantus declares that S. Clement
received the Roman liturgy from S. Peter. 53 Le Brim
also : " Romanae ecclesise liturgia dubio procul ex S.
Petro per traditionem derivatur." 54 Georgius again :

51 De rebus Ecdes. Cap. 22. Saxon Laws, &c. Vol. 2. p. 381.
Edit. Cochlaeus. 1549. This also, M Thesaurus Sacr. Rituum. Tom.
after premising, " quantum invenire 1. p. 2. Merati in his notes tells
potuimus, exponamus." And he us of the Altar preserved at Rome,
then gives much such an account upon which S. Peter is said to have
of additions, as Durand and other offered the Eucharist. Tom. 1. p.
writers. 130.

52 Cap. 39. Thorpe, Anglo- 51 Opera. Tom. 2. p. 78.

Ipreface. xliii

" Sacrarum caerimoniarum origo, ab Apostolicis tempo-
ribus ducta, viam nobis stravit ad Romanee liturgiae
vctustatem, cujus primordia, et ordinem beato Petro
ecclesia Romana debet." M But tbc chief authorities
upon which these opinions rest are of S. Isidore, who
lived in the seventh century ; and of Innocent I. in the
fifth. The first tells us : u Ordo missae vel orationum,
quibus oblata Deo sacrificia consecrantur, primum a
sancto Petro est institutus," and he adds, what certainly
was incorrect, " cujus celebrationem uno codemquc inodo
uni versus peragit orbis." Innocent lays down the
same, in a passage too long to extract, in an epistle to
the Bishop Decentius : and from which Georgius draws
this conclusion : " Ileus quanta ex hoc plane aurco S.
Innocentii Pontificis testimonio hauriuiitur ! Yides enim
Romanam ecclesiam, a sancto Petro, ut diximus, ordi
nem missae edoctam." 6T But much more sound is the
interpretation which Cardinal Bona, vi with whom agrees
Pinius,* puts upon the last sentence of S. Isidore ; and
which I would extend to the other early authorities to
the same purpose : " Hoc de re et substantia, mm de
verborum tenore ct caeremoniis intelligendum est/ 1

For as the truth is unquestionably not with the advo
cates of the first of the two opinions which I have men
tioned, so with some limitations, although it may not be
freed from all objection, we may agree with the other.
To name as the author of the Roman liturgy any parti
cular Apostle, is beyond possibility : but the essential
rites which are in all ancient liturgies, are to be found
also in the Canon of the Church of Rome, in every age,
up to the most early, through which we are able to trace

55 De Lit. Rom. Pontif. Tom. Tom. 1. p. 188.
!./&gt;. 9. See also Murtene. De " Tom. 1. p. 10.

Ant. Ecc. Kit. Tom. l.p.98. * Rerum Liturg . Libm 1( Cap.

56 De Eccles. Officiis. Lib. 1. 7. v.

Cap. 15. Bibl. Pat rum Aitct. 59 De Lit. Ant. Ilispanica. P. 2.

xiiv Preface.

it. We may assert therefore that it springs equally with
them from the Apostolic Form : and that it has preserved
all those essentials with a most jealous care, whilst succes
sive Bishops have exerted their legitimate power, and
added such prayers and ceremonies as they thought fit.
As Muratori says, " Canoni certe, in quo tremendi
mysterii summa consistit, nihil unquam additum fuit,
quod vel minimum substantiam rei mutet."

In attempting to give a most brief account of the
Roman liturgy, I said in the preface to the first edition
of this work, that we could not do better, as regards it,
than adopt the words of a very careful inquirer, (to
whose labours both upon this and other subjects, 61 the
English Church owes a heavy debt of gratitude,) the
author of the Origines Liturgicce. I should have to
appeal to the same sources as himself, and I have found
no reason, after further examination, to suppose that any
other plan would be more advantageous now. He tells
us then, "that many of the mistakes into which men
have fallen on this matter have arisen from confounding
two very different things, the missal and the liturgy.
The missal is a large volume containing a number of
missae, or offices for particular days, which were to be
added in the Canon. 62 By the liturgy we are to under
stand the" Ordinary and " Canon which did not vary,

De rebus Liturg. P. 119. one, to exclude the other portions

61 More particularly, in his ex- of the missal from it ; in the pre-
cellerit Treatise of the Church, a sent instance it is allowable, if we
work to which we must attribute include, as I doubt not was intended,
very much of the better tone of the Ordinary with the Canon. It
theology which of late years has is much to be wished that Mr. Pal-
distinguished writers in the English mer had remembered his own defi-
Church. nition ; and not upon the other hand

62 I have no hesitation in adopt- extended somewhat improperly the
ing Mr. Palmer s account, but we idea of a Liturgy, in giving such a
must take the term Liturgy in its title as Origines Liturgicte to his
most strict sense&gt; and an unusual whole work.

[preface* xlv

and the number and order of the prayers which were to
be added from the missal. It is acknowledged that
Gregory collected, arranged, improved, and abbreviated 03
the contents of the individual Missae, and inserted a
short passage into the Canon, viz. Diesque nostros in
tun pace disponas, ntque ab ceterna damnatione eripi, et
in &lt;&gt;lectorum tuorum juheas grege mnnerari. He joined
also the Lord s Prayer to the Canon, from which it had
previously been separated by the breaking of broad. All
tliis amounts to positive proof that Gregory was the re
viser and improver, not the author, of the Roman
Liturgy. 04 u Seventy years before Gregory, Vigilius,
Patriarch of Rome, in an epistle to Profuturus, Bishop
of Braga in Spain, says that he had received the text of
the Canon from Apostolical tradition : he then gives him
a description of it, which coincides accurately with the
Roman liturgy in subsequent times." " Before him,
Gclasius, Patriarch, A. n. 4 1)2, ordained prayers or col
lects, and prefaces, and arranged thorn in a sacramrn-
tary, which in after ages commonly bore his name."

** I would add from Muratori : dia agrorum et bestiarum, servitium

"Certe vetustis sivculis Pra?fationes dominis pnestitura, ut alia impedi-

complures in usu fuere. Ilasce men ta omit tarn. Hosce, ut opinari

saiictus Gregorius M. ad paticas fas est, absterrebat a saeris prolixi-

nunc usitatas redegit. Psalmi etiarn tas Liturgiffi. Idcirco satius visuni

integri adbibiti antiquitus, sive can- f uit, eaindem contrahere, et pnr-

tati in missa fuerunt ; idque ex non scrtini postquam prieceptuin inva-

uno Sancti Augustini loco, et ex luit de Missa audienda singulis Do-

Homiliis sancti Petri Chrysologi minicis, aliisque Fostis solennibus."

constat; verum nostris temporibus I)e rebus Liturg. p. 14.

versiculus tantummodo ex iis cani- w So Renaudot observes : " In

tur, aut recitatur. Cur autem a Latina ecclesia, pnrcipuum locum

sancto Gregorio Pontifice breviata obtinet Canon Romanus, qui, quod

fuerit Liturgia, id factum suspicari a Gelasio Papa primum, deinde a

licet ad majus Fidelium commodum, Gregorio magno, in earn quam

atque ut omnes divinis Mysteriis in- nunc habet formam reductus est

teresse possent. Olim quoquemul- Gregorianusvulnroappellatur."

tos occupabat cura filiorum, custo- .wtatio. Vol. 1. p. 8.

xlvi

Preface.

Again, " a manuscript sacramentary is in existence, sup
posed to have been written before the time of Gelasius,
evidently referring to the same order and Canon as that
used in his time : and is known by the name of the Leo-
nian Sacramentary. Leo the Great, Bishop in 451, is
said to have added certain words, which also are speci
fied ; sanctum sacrificium^ immaculatam hostiam : so
that the remainder of the Canon was in existence before
his time." " Some time again before Leo, Innocentius
the Bishop speaks of the Roman rites as having descended
from S. Peter the Apostle, 65 and there is no sort of reason
to think that they differed materially from those used
by Gelasius at the end of the same century." And we
are brought to this conclusion : " That this liturgy was
substantially the same in the time of Gelasius as it was
in that of Gregory, that it appears to have been the same
in the time of Innocentius at the beginning of the fifth
century, and was then esteemed to be of Apostolical anti
quity." 66

65 Muratori, p. 10, says, " Accipe
nunc, quae de ipsa Romana Eccle-
sia Anno Christ! 416, hoc est tot
ante Gregorium Magnum annos,
scripserit Innocentius I. summus
Pontifex : Si instituta Ecclesiastica
ut sunt a beatis Apostolis tradita,
integra vellent servare Domini Sa-
cerdotes, nulla diversitas, nulla va-
rietas in ipsis Ordinibus, et Conse-
crationibus haberetur. Addit infra :
Quis enim nesciat aut non adver-
tat id, quod a principe Apostolo-
rum Petro Roman ae Ecclesiae tra-
ditum est, ac nunc usque custoditur,
ab omnibus debere servari. " Mr.
Palmer gives the same passage
from Labbe. Concil. 2. 1245.

66 Origines Liturgicae. Vol. l.p.
Ill 119. To add the opinion of

a very learned writer : " Neque
enim a Graecis sacros ritus Romani
acceperunt, sed ab Apostolorum
principibus." Muratori. p. 13.

And the very succinct account
which another ritualist gives us :
" Romanae Liturgiae triplex veluti
ordo seu status considerandus est.
Unus primigenius, ab Ecclesiae na-
scentis exordio ad Gelasium usque
receptus : alter Gelasianus, aucto-
rem seu amplification em habens
Gelasium Papam ejus nominis pri-
mum : tertius Gregorianus, ita dic-
tus ex nomine Gregorii M. qui Ge-
lasianum ordinem correxisse memo-
ratur. Qualis fuerit primigenius
ille, non omnino constat. Gelasia
nus diu desideratus est : sed tandem
ilium e tenebris emit vir de ecclesia

preface* xlvii

The reader, if he wishes to enquire further into this
most interesting subject, will find a good account of the
various additions and alterations made from time to time
in the liturgy of the Church of Rome, in a not uncom
mon book, the Tliesaurus Sacrorum Rituum of Gavan-
tus ; torn. i. p. 322. 67 But he will do well to correct this
by the older ritualists, Walafrid Strabo and others ; and
especially by two most ancient histories of the changes
made in that Service, which have been printed by Geor-
| gius in the appendix to his third volume, De Liturgia Ho-
II mani Pont (fids. ^ These were found in the celebrated
I manuscript of the Queen of Sweden, now preserved in
1 the library of the Vatican. But before we pass on, I

(cannot but add, as to a single point, the authority of one
of our own most celebrated men, the Venerable Bede,
who was almost a contemporary of him of whom he is
speaking, Pope Gregory the Great : " Sed et in ipsa
missarum celebratione tria verba maxima perfertionis
plena superadjecit, Diesque nostros in tua pace dispo-
nas, atquc ab it terna damnatione nos eripi, et in electo-
rum tuorum juboas grege nunierari. "

When, however, we speak of additions, these were as
regarded the Ordinary and Canon, small both in num
ber and extent : and there can be but little doubt, that

bone meritus Josephus Thomasius. pnlum. At in (irogoriano trcs

Gregorianus demum in usu com- tantum ad singulas Missas assig-

muni est modo apud omncs fore iiantur orationes, quarum una ante

focU sias, notis et observationibus a epistolam, altera secreta, tcrtia post

Mmardo nostro illustratus. Gre- communionem." MabUlon de Lit.

goriani a Gelasiano totum discrimen Gallicana, Lib. 1. Cap. *2. iv. Coni-

est in varictatc et numero earuni pare also, Gavantus. Thesaurus,

orationum, quas Collector vocant : Tom. 1. p. 5.

nani cactera utriusque eacdera om- n I mean the Edition to which I

nino partes sunt. In Gelasiano refer in these notes, with the excel-

duae aut tres ante epistolam ora- lent commentary of Merati : 3 vols.

tiom-s; unica secreta ante prafa- folio. 1763.

tionem ; atque dua3 post commu- * Append, x. xi.

nioneru, quurum una est supra po- * Hist. Eccles. fib. 2. cap. i. 87.

Preface*

the liturgy, in its strictest sense, of the Church of Rome
was in the earliest centuries considerably longer than it
now is ; which is indeed certain, if S. Gregory, as it
has been remarked, not only arranged but abbreviated it.
Therefore, it would at that time be more like the other
ancient liturgies, and the account given us by Justin
Martyr. Muratori 70 observes, that as in the Greek
Churches before the Preface prayers were said for the
whole church, for kings, for catechumens, &c. and others
again, after the consecration, for the clergy ; so an old
Latin writer upon the sacraments, speaking of the Eu
charist, says : " in it praises are offered to God, and
prayers for the people, for kings, and others." But in
the Roman Canon, as it has been for a thousand years,
the Pope, the Bishop of the particular Church, the king,
&c. are recommended to God, not merely in very few
words, but in the secret prayers. And as I have ob
served below, P. 72, Note 89, there were formerly many
more Prefaces than there are now.

It is a most interesting question (one which we can
scarcely hope to be answered because of the almost cer
tain destruction of all copies of it which may be identi
fied, ) what was the primitive liturgy of the Churches of
England before the arrival of S. Augustine. The diffi
culty seems to be acknowledged, by very eminent autho
rities. Azevedo says, " Anglican! autem officii nullum
est monumentum, quo cognosci possit ante S. Gregorii
sevum, qui evangelii prsecones ad Christianam religionem
restituendam illuc misit." 71 And Mabillon, to cite no
more : " Quails fuerit apud Britones et Hibernos sacri-
ficandi ritus, non plane compertum est. Modum tamen
ilium a Romano diversum extitisse intelligitur ex Ber
nardo in libro de vita Malachiee, ubi Malachias barbaras

De rebus Liturg. p. 14.
71 De divino Officio. Exercit. ix. p. 47.

Iprcfacc. xlix

tonsuetudines Romanis mutasse, et canonicum divinae
laudis officium in illas ecclesias invexisse mcmoratur." ;
Certainly Azevcdo is speaking of the offices of the cano
nical Hours, rather than of the liturgy ; and so Mabillon
also seems at least to do, although he begins with speak
ing of the " ritus sacrificandi :" but there is so great a
connexion between the two in such enquiries as the pre
sent, that any information as regards the one, throws
some light upon the other.

We are left therefore to conjecture : and I think we
may agree with Mr. Palmer, 73 who inclines to the Use
of Gaul, that having been the nearest Christian province,
and her Bishops the probable ordaincrs of the British.
I would not appeal to the judgment of Bishop Stilling-
fleet as of much weight in this particular matter, so
hastily does he seem in his Origines Britannicce to have
settled questions of rituals and liturgies, and so much was
he inclined to misrepresent his facts : still, it may not he
amiss to add, that with his characteristic boldness, he
decides the difficulty in the same way. Speaking of
some ancient MSS. still extant, of the (iallican service,
he tells us : " From these excellent monuments of anti
quity compared together, we may, in great measure un
derstand the true order and method of the communion
service of that time, both in the Gallican and British
Churches." Presently the same writer assures us, that
we may obtain from those records of the (iallican li
turgy " a just and true account of the public service
then used in Britain." 74

The ancient Gallic Churches used the same order of
prayers in the celebration of the Eucharist, although, as
appears from three editions published by Thomasius, and

72 DC Lit. Gall. lib. i. ca/&gt;.2.xiv. 180, To which 1 would refer the

Compare also Gerbert. Vetus Lit. reader.

Alt-man, torn. \. p. 75. 74 Origines Britannicnp. p. 240.
&lt; Jrigiues Liturgica?. roL i. /&gt;.

i Preface,

from a fourth by Mabillon, the prayers themselves some
what differed : a brief description of their arrangement
is given by Martene in his excellent work, " De anti-
quis Ecclesise ritibus." 75 He says :

The Gallic liturgy began with an antiphon, which
was sung by the choir. This was followed by a Preface
or sermon to the people, in which the priest exhorted
them to come with due reverence to the holy mysteries.
Silence being then proclaimed, the priest saluted the
people, and after their response, said a collect, which
the people heard upon their knees. After the collect
the choir sung the Trisagium, which was followed by the
canticle, " Benedictus Dominus Deus Israel." (These,
however, were omitted during Lent.) Then came lessons
from the Prophets and the Apostolic writings, after
which the Hymn of the Three Children was sung. This
was followed by the reading of the Gospel ; before and
after which the Trisagium was again sung, and the peo
ple gave the response, (still continued by tradition in
the English Church,) " Glory be to Thee, O Lord."
Afterwards the Bishop either himself preached, or, if he
was infirm or ill, ordered a homily to be read by a priest
or deacon. Then the appointed prayers were said by a
deacon for the Hearers and Catechumens. These latter
having been dismissed, and silence enjoined, the bread
and wine were brought in, and an oblation of them
made, whilst the choir sung an anthem called Sonum,
or more properly, Sonus : which according to Martene,
who is followed by Gerbert 76 and Le Brun, 77 upon the
authority of S. Germ anus, answered to the Offertory of
later times. Then the sacred Diptychs w r ere read, the
collect post nomina was said, the kiss of peace given, and
the collect ad pacem said by the priest, after which the

75 Tom. i. p. 98. See also Le De Cantu. torn. i. p. 116.
Brun. Opera, torn. ii. p. 134. 77 Opera, torn. ii. p. 138.

Ipreface. u

(anon followed, which was very short. After the Con-
M&lt; ration came the prayer post seer eta ; " postea fiebat
confractio et commixtio corporis Christi." In the mean
time the choir sung an anthem. This was followed by
a collect, the Lord s prayer, and another collect. (It ap
pears that the Lord s prayer was said by both the priest
and people.) Before communion the blessing was given,
if by the priest in this form : " Pax, fides, et caritas, et
coinmunicatio corporis et sangninis Domini sit semper
vobiscum" During communion the Trecanum (it is
doubtful what this was 7 ") was sung by the choir. Then
one, or perhaps two collects were said, and the people
were dismissed. 79

** See Martene : Anecd. tnm. v.
p. 90. And Gerbert. De Cantu.
torn. i. ;&gt;. 126 . The latter has
some important remarks upon the
agreement in this part, as well as
in others, of the Mozarabic and
Galilean liturgies : a subject which
would well repay an accurate exa
mination, although we should not
probably after a patient comparison,
come to the same conclusion with
Dr. Giles, who in a Life of Bede,
prefixed to his Biographical Writ
ing, quietly sets them down as the
same : " the Gallican or Mozarabic
Liturgy." (P. xxij.) I regret to
be obliged to pass the enquiry over,
with only this brief remark : suffi
cient however, it may be, to excite
the further interest of the reader.
The Trecanum as a title, is not
found in the Service of any other
Church.

79 Compare the account also of
this Liturgy given by Mr. Palmer.
Orijr. Lit. vol. i. p. 158. And the
satisfactory argument by which he
would prove that it was originally

from the Hast, and not from Home.
See also Le Jirun. Opera, torn. ii.
p. 126.

A very curious point, of no little
importance and well worth enquiry,
is the similarity between the most
ancient English and Irish MSS.
now extant, and those of the Kast.
Upon this I shall extract the ob
servations of the author of a valua
ble modern publication, Wettwoodj
Pala?ographia sacra. He says, " the
collation of many of these MSS.
has also furnished additional (al
though unlooked for) evidence that
the ancient church in these islands
was independent of Rome, and that
it corresponded, on the contrary,
with the Eastern churches." Pref.
\. Again; he alludes to an extra
ordinary similarity between the or
naments in the ancient Syriac MS.
of Kabula, and those in the most
ancient Anglo-Saxon MSS. parti
cularly as regards a very peculiar
and common pattern formed of se
veral slender spiral lines united in
the centre of a circle : and conti-

&gt;

ft.

Hi Preface*

Such therefore was the Use which the English Churc
most probably observed in celebrating the Holy Eucha
rist until the end of the sixth century. S. Augustine,
there can be little doubt, brought with him the liturgy
then authorized at Rome ; he first landed about the
year 597, during the lifetime of Pope Gregory himself.
After his return, as Archbishop, he requested the Pope
to decide upon some questions, and among them espe
cially, what service was to be used in the Church, as the
Gallican and Roman liturgies were not the same. 80 The
answer was, that he might himself choose either ; or se
lect the liturgy which he thought most suitable from
the various forms in the Catholic Church, provided only
that he had regard to the circumstances and prejudices
of the country, and the glory of God.

The question of the Archbishop appears to me to be
a very strong proof of the identity of the old British and
the Gallican liturgies : if on his first coming he had not

nues, "these apparently trifling cir- Respondit Gregorius papa. No-

cumstances seem to me to prove vit fraternitas tua Romanae ecclesiae

more forcibly than the most labo- consuetudinem, in qua se meminit

rious arguments, the connexion be- nutritam. Sed mihi placet, sive in

tween the early Christians in these Romana, sive in Galliarum, seu in

islands, and those of the East, so qualibet ecclesia, aliquid invenisti

strongly insisted upon by various quod plus omnipotent! Deo possit

writers." Note, upon the Psalter placere, sollicite eligas, et in An-

of K. Athelstan. These remarks glorum ecclesia, quae adhuc ad fi-

have not the less weight because dem nova est, institutione praecipua,

they occur only incidentally, in a quaa de multis ecclesiis colligere

work directed towards a totally dif- potuisti, infundas. Non enim pro

ferent object. locis res, sed pro bonis rebus loca

80 This is of great importance, amanda sunt. Ex singulis ergo

and I give the original from Bede. quibusque ecclesiis quae pia, qua?

" Secunda interrogatio Augustini. religiosa, quae recta sunt, elige ; et

Cum una sit fides, sunt ecclesia- haec, quasi in fasciculum collecta,

rum diverse consuetudines, et al- apud Anglorum mentes in consue-

tera consuetude missarum in sancta tudinem depone." Hist. Ecdes.

Romana ecclesia, atque altera in lib. i. cop. xxvii. 60.
Galliarum tenetur ?

Preface, nil

found any remnant of the earlier Church, or if the
liturgy which it still observed was not the same, or nearly
the same, as the Gallican, I do not see why any doubt
or hesitation should have risen in his mind, as to the
immediate introduction of the Roman Use. Had there
been no prejudices to remove in the case of the British
Churches which still existed in many, even though per
haps remote, parts of the island ; prejudices which the
Imly missionary knew and felt were to be considered,
and if possible to be indulged ; if, I say, there had been
none such, there does not seem any reason whatever to
suppose, 81 but that he would have required everywhere
the adoption of the Roman liturgy, to which he had
been always accustomed. We learn also from the answer
of S. Gregory, that although it differed from the Roman,
yet that in his judgment the Gallican or (if we may so
conclude it) the British liturgy contained nothing that
was objectionable.

Naturally however the influence of S. Augustine and
his successors led to the general adoption, in its main
features, of the Roman liturgy : and it has been said, that
the few manuscripts which have come down to us of the
Anglo-Saxon age, are but transcripts of the sacramen-
tary of S. Gregory. 82 But this, (as I am convinced a
more accurate examination would shew, if my present
subject more particularly required it,) is a somewhat
loose and incorrect manner of speaking of them. In a ge
neral way only, it can be true : in the same way in which,
about the middle of the 8th century, Egbert Archbishop
of York, must be understood in one of the answers of his
Dialogue. 83 I say must, as even a great upholder of the

Jl I do not overlook, but rather into England : and to which I attri-

would remind the reader of the bute no weight in this respect,

fact, that he might himself consider H Origines Liturgica?. vol. i. p.

it, of the Bishop and congregation 186.

who accompanied Queen Bertha M " Nos autem in ecclesia An-

liv Preface*

early and complete introduction of the Roman Use into
England cannot but allow, who owns, that " even at the
close of the eighth century, the Scottish liturgy was in
daily, though not exclusive, use in the church of York." 84
That is, in Egbert s own cathedral : what Dr. Lingard
means by " though not exclusive," I do not compre
hend.

About the same time, A.D. 747, a council at Cloveshoo
added the sanction of its authority to the observance, as
far as the various dioceses would receive them, of the
Roman ritual and missal. We must be careful not to
press beyond such a limitation these canons, as otherwise
we should be plainly contradicted by other records which
are extant : and it is not clear that we must even go to
that extent ; for the object seems rather to be directed
to an uniformity of time, and the Roman or Gregorian
chant. I extract the first of these, which relates to the
Liturgy. " xiii. Ut uno eodemque tempore ubiquefesti-
vitates dominicce, sen martyrum nativitates peragantur.
Tertio decimo definitur decreto : ut uno eodemque
modo dominicse dispensationis in carne sacrosanctse festi-
vitates, in omnibus ad eas rite competentibus rebus, id
est, in baptismi officio, in missarum celebratione, in can-
tilense modo, celebrentur, juxta exemplar videlicet quod
scriptum de Romana habemus ecclesia. Itemque ut per
gyrum totius anni natalitia sanctorum uno eodemque
die, juxta martyrologium ejusdem Romanse ecclesise,

glorumidemprimimensisjejunium, Anglorum ecclesiae celebrandum

ut noster didascalus beatus Grego- destinavit. Quod non solum nostra

rius in suo Antiphonario et Missali testantur Antiphonaria, sed et ipsa

libro per psedagogum nostrum bea- quae cum Missalibus suis conspexi-

tum Augustinum transmisit ordina- mus apud apostolorum Petri et

turn et rescriptum servamus." Pauli limina." Wilkins. Concilia.

" Hoc autem jejunium idem beatus torn. i. p. 85.
Gregorius per prsefatum legatum in

Antiphonario suo et Missali, in M Lingard. Anglo-Saxon Church,

plena hebdomada post Pentecosten vol. i. p. 299.

preface. iv

rum sua sibi convenient! psalmodia seu cantilena vene-
rentur." 83

Le Brun mentions a remarkable manuscript, which
he says proves that for a considerable period, the Anglo-
Saxon church, or at least some part of it, adopted not
the Gregorian, but the Gelasian sacramentary. 86 Whe
ther this may have been so, or not, there can be little
doubt, but that the Canon of the church of Koine, sub
ject to certain variations, was admitted and generally
observed by the Anglo-Saxon churches, long before other
portions of the missal, or other rites and ceremonies.
This Mabillon allows was the case with respect to the
Gallic liturgy in France." 7

Without delaying longer upon this enquiry, I think
we may conclude, that as Christianity spread among the
Anglo-Saxons, the Canon of the church of Rome, as

distinguished from the old G alii can, was gradually re-

ceived by them, and also in the British churches which
still existed in remote parts of the country. But, espe
cially by the latter, it would be the general arrangement
only, and not the exact words. And not merely would
ancient prejudices, and ritual peculiarities have influence
against the newer Form, but the Bishops of the several
dioceses into which England was divided, it may well be
thought, exercised the power of which I have already
spoken, to enjoin, within the limits of their respective
jurisdictions, rites and ceremonies and prayers. It would
be absurd to say that this power was invariably exercised
with due discretion : much indeed is it to be wished it
had been; and we should not have had to complain of

. Concilia, torn. \. p. Liturgy, has been somewhat un-

06. The other Canon, xvth, con- fairly by Dr. Lingard mixed up with

cerns the daily office of the canoni- the xiiith. Vol. i. p. 299.
cal Hours: and, although it does

not affect the question of the act P era - """ " ? 9h

roroption of the Roman Course and 87 De Lit. Gallicana. p. 46.

ivi Preface*

trifling and blameable practices which occasionally were
suffered to interfere with the solemnities of the public
service and offices. Yet, after all, these were to no
great extent ; and there is ample proof how careful the
rulers of the Church were, to prevent these scandals :
and in fact, when we remember how rude the manners
of the Anglo-Saxons were, how little learned many of
the most pious and earnest of the Bishops, how number
less the superstitions which prevailed, we must own the
constant presence and direction of the Almighty Head,
Who alone could preserve a due and fitting Order,
against the pressure of so many difficulties.

One error the Anglo-Saxon Church was most anxious
to prevent ; although it has been with superficial writers
not uncommon to assert the contrary : viz. the intro
duction of any pagan rites. It will be sufficient to quote
two examples. The 19th canon of the council of Chal-
cuith, A.D. 785, at a time when it would have seemed to
human policy most desirable by any way to conciliate
the heathens, enjoins in the plainest terms : " Ut unus-
quisque fidelis christianus a catholicis viris exemplum
accipiat ; et si quid ex ritu paganorum remansit, avella-
tur, contemnatur, abjiciatur. Deus enim formavit ho-
minem pulchrum in decore et specie : pagani vero dia-
bolico instinctu cicatrices teterrimas superinduxerunt." 88
And again, in the llth century, the 5th of the Eccle
siastical Laws of King Canute. " Prohibemus etiam
serio omnem ethnicismum." 89

88 Wilkins. Concilia, torn. i. p. 150.

89 Ibid. tomA.p. 306. A.D. 1033.

Iprefacc*

Ivii

CHAPTER IV.

HE Eucharistical offices therefore of the An
glo-Saxon Church may have been, for many
years, distinguished from each other by
very important variations : and it is probable
that throughout England, up to the century preceding
the conquest, they differed in some degree or other, so
far as the number of dioceses would permit. Doubtless
they all preserved the essentials of the Service, accord
ing to the very brief account which /Elfric gives us in
his Easter-homily. " Da apostoli dydon swa s\va Crist h&lt;H.
]&gt;at hi halgodon hlaf and win to husle eft sySSan on his gcmynde.
Eac swylce hcora aefter-gengan and eallc sacerdaa be Cristes
ha?se halgiaft hlaf and win to husle on his naman mid pa?re apos-
tolican bletsunge ; "^ And these differences of each diocese
from another continued," 1 until the civil subordination of
the whole land under one head, and consequent in
creased facilities of intercourse introduced a greater
sameness of practice, well fitted to their Unity of Faith.

90 " Apostoli prout Christus jus-
sit fecerunt ; exhinc enim panem ct
yinum consecraverunt itcrum in
Eucharistiam, in Ejus memoriam.
Pariter (faciunt) horura succcsso-
res, et omncs sacerdotes, jubcnte
Christo, in nomine Ejus panein et
vinum in Eucharistiam consecrant
per ben edict ionem Apostolicam."
Eccles. Anglic. Vindex Cathol. vol.
iii. p. 348.

1 There were also varieties ob
served by the different Monastic
orders : several of which have been

printed in later years. Those ac
cording to the Uses of the Bene
dictines, the Cistercians, the Car
thusians, the Dominicans, and Fran
ciscans, were published before the
year 1500. These were upon the
one hand forbidden to the secular
clergy: sec Benedict. XIV. Opera.
torn. ix. p. 408 : and on the other
were binding upon the members of
the respective Orders : Azevedo.
De Div. Off. Exercit. x. p. 55. But
compare the order presently, about
Barking monastery.

Iviii

Preface.

About the year 1085, Osmund, then Bishop of Salis
bury drew up and promulgated a Form which should be
used in his diocese : 92 and whether from the known abi
lity and earnestness of Osmund himself, whether from
the fame of his new cathedral, and the college of learned
clergy which he had collected, or from whatever cause,
this Use of Sarum was very generally adopted in the
south of England, as well as in other parts of the country,
and even, it has been said, upon the continent. 93 It did
not however altogether exclude the other Uses, of York,
Bangor, Hereford, and Lincoln, which still obtained in
their respective districts : these were small perhaps in
comparison with the wide reception of the Use of Sarum,
and neither their exact limits nor their authors can be

92 "At the Conquest, monasteries
had a deep share in the afflictions
of the conquered nation ; some of
the best of their manors were sacri
legiously taken away, their treasu
ries plundered, and their liberties
infringed. Most of the English
Abbots being deposed for little or
no causes, strangers were preferred
to the richest abbies in the king
dom, who introduced several new
customs to the grievance of the old
Saxon monks.

The first thing which seemed
very hard was the altering their
missals: upon this account what
great heats were there in the Abbey
of Glastonbury! when Thurstan,
the pragmatical Norman Abbot,
would have forced the monks to
lay aside the old Gregorian service,
which had been used there time out
of mind, to make use of the new
devotions" i.e. manner of singing,
" of William of Fiscamp. These
and several other innovations,
which were bringing in upon them,

were stopped by the pains of Os
mund, Bishop of Salisbury, who
composed a new ritual, afterwards
known by the name of the Missale
in usum Sarum, and generally used
in England, Scotland, and Ireland."
Tanner. Notitia Monastica, Pref.
4, Edit. 1787. I do not think it
necessary to stop to correct the
above statement, which the reader
may easily do for himself.

93 Into Ireland it has been said
the Use of Sarum was introduced,
upon the authority of a canon of
the Synod of Cashel, A. D. 1172.
" Quod omnia divina ad in star sa-
crosanctae ecclesiaB, juxta quod An-
glicana observat ecclesia, in omni
bus partibus ecclesise amodo trac-
tentur." Wilkim. Concilia, fom.
i. p. 473. Compare also, Collier.
Eccles. Hist. vol. \. p. 379. As
regards the Church of Glasgow in
Scotland, see Wilkins. torn. i. p.
741 : and the Monumenta Ritualia.
vol. i. p. -xlvj. Note 78.

[preface.

ascertained : it seems certain, that the Uses of Lincoln
and Bangor were not so general as those of York and
Hereford.

But we must not suppose that this extended influence
was obtained all at once, or even in less than a long
lapse of time, by the liturgy and ritual of the Church of
Salisbury : nor, again, must we forget that those who
testify to its greatest renown lived some three or four
hundred years after its original settlement under the
direction of Bishop Osmund. 94 During that period many
severe struggles, of which all memory has been lost,
may have occurred ; and many difficulties and jealousies
which opposed its progress may have been gradually but
slowly overcome. In less however than two hundred
years after Osmund s death, we have a proof how high
the character of the Sarum Use already was, in the
constitutions of one of his successors ; who in the year
1256 declares, that kt like the sun in the heavens, the
Church of Salisbury is conspicuous above all other
churches of the world, diffusing its light every where,
and supplying their defects. 11

There are two important cases upon which a few re
marks will not, I trust, be out of place. And h rst of the
cathedral of S. Paul in London, the chief city of the
kingdom. Collier tells us, that in the year 141 1, and
therefore we may conclude not till then, an order was
made by Bishop Clifford " with the assent of the chapter,
that from the first of December following, Divine Ser-

w One reason why in later years, Missal in ray possession, and the

writers have perhaps too much ex- Pontifical belonging to the Dean

alted the Salisbury, to the dispa- and Chapter of that Cathedral,

raiment of the other English claim to be of Bangor ; and but ten

Uses, has probably been because or twelve copies altogether are

the Service Books of that Church known of the books of Hereford

are, with few exceptions, the only and York.

ones which are extant. None exist ** Wilkins. Concilia, torn. i. p.

of Lincoln ; only two MSS. viz. the 715.

ix Preface*

vice should be performed in his Cathedral, secundum
usum Sarum : and that the old form and rubric called
S. Paul s should be laid aside." 96 With this is quite
agreeable the manner of expression in two inventories
of the church, printed in Dugdale s history of S. Paul s :
in the one made A.D. 1298, books are simply spoken of
"de usu S. Pauli:" but in the other, in I486, we have
" Vetus Missale," " Aliud vetus Missale secundum usum
S. Pauli :" and " Unum Ordinale secundum primariam
ordinationem et antiquam ecclesise S. Pauli." 97 But we
have the best evidence that in the cathedral of S. Paul
the Use of Sarum was not admitted without also the re
taining of some of its own old peculiar ceremonies : I
mean, that of the author of the Defensorium Director ii,
who says, speaking on a certain point: " Probatur ista
assertio esse vera per venerabiles viros ac patres canoni-
cos ecclesise sancti Pauli Londonensis, qui totum officium
divinum in cantando et legendo observant secundum
usum Sarum ecclesise. Sed de cserimoniis vel observa-
tionibus ejusdem nihil curantes : sed custodiunt antiquas
observantias in ecclesia sancti Pauli a primordio illic
usitatas." 98

c Ecclesiastical Hist. vol. i. p. ries appointed some chief among

649. And Dugdale. S. Paul s, p. the priests, " quibus ex concessione

22. summorum Pontificum licitum erat,

97 p goo 004 ut soli ad praecipuum altare, quod

cardinale vocabant, unde Cardi-

98 Monumenta Ritualia. vol. ii. nales dicti, solemnem Missam cele-
p. 346. The practice of the Ca- brarent." Verb. Presbyter. But
thedral of S. Paul was, as we may I think in the present instance re-
suppose, of considerable authority : ference is made to " the Cardinals
and the " Defensorium " appeals in of the Choir," who were officers of
another place to it, upon a disputed S. Paul s cathedral, chosen from
point : (P, 342,) where the deci- the minor canons by the Dean and
sion of the " Venerabiles Cardinales Chapter, to have the direction of
Ecclesiae sancti Pauli " is given. As the choir. See some ancient sta-
Du Cange tells us, there were tutes, printed in Dugdale. Hist, of
in many Cathedrals and Monaste- S. Paul s. Appendix, p. 241.

preface. ixi

In the library of the British Museum is preserved a
manuscript, which is called in the catalogue, " Missale
in usum D. Pauli :"" from which we might have hoped to
obtain much information upon this point. And we doubt
less should, had it been a copy of the old Use of that
church: but it is later than 1414, and the rubrics
throughout speak of, and are according to, the Use of
Sarum : nor do there seem to be any variations of the
slightest importance, with one exception. Indeed, the
only authority why it has been so called, " of S. Paul s"
appears to have been a tradition, and possibly a correct
one, that it formerly belonged to that Cathedral. I say
correct, because although like most copies of the missal
in that age it has numerous directions which refer to
parish churches, and not to cathedrals, it has also some
rubrics which could relate only to a large establishment
of priests and ministers. Nor can there be any doubt but
that it was the property of some great church in London :
which is clear from the rubric upon the feast of S. Mark,
directing the procession upon that day to go to some
church in the city or in the suburbs, and return after the
celebration of mass to their own church. But the excep
tion which I spoke of is very remarkable : viz. the Canon
of this manuscript contains the prayer " Agimus tibi Deo
Patri gratias :" 1 which is the only example I have met
with, except in the Hereford missal. The prayers which
precede it are however not according to the Hereford,
but to the Salisbury Use.

That the old Use of S. Paul s was held in high esti
mation, we have a proof in an order^relating to Barking
monastery, in Essex, about 1390. " Nota quod diversis
tcmporibus intra conventum nonnullac emanarunt alter-
( ationes igitur nos cupientes dictas altercationes et

99 Harleian MS. 2787. Imperfect.
1 See below: "Canon Missa?,"^. 1

discordias radicitus extirpari prsesenti extirpamus edicto
secundum antiquas consuetudines istius domus approba-
tas, quod conventus prsedictus tres modos di versos habeat
sui servitii dicendi ; primo horas suas dicat secundum
regulam Sancti Benedict! ; Psalterium suum secundum
cursum Curiae Romanes ; Missam vero secundum usum
ecclesise Sancti Pauli Londoniarum." 2

The other case to which I alluded, is of Exeter. In
the year 1339 Bishop Grandisson drew up a body of
statutes for his new and most munificent foundation of
the collegiate church of S. Mary, at Ottery. These
enter into minute particulars of the services to be per
formed by the members of the college ; and two or three
chapters, whilst they prove that the Sarum was then the
received Use of the diocese, no less shew a sort of jea-
lousy still existing, and an earnest desire upon the part
of the Bishop to establish an " Exeter Use." Thus in
the 7th he speaks of the Divine Office on certain occa
sions being performed " secundum ordinale et consuetu-
dinarium quse eis fecimus et extraximus ex Exonise et
Sarum usibus. ^ Again in the 10th that all the mem
bers should attend chapter, "saltern in sabbato, ut Exonise
fit." In the 36th we have the two Uses identified :
" Item volumus quod in majoribus festis sicut Sarum
et sicut Exon." and, once more, in the 77th the Bishop
speaks out very plainly. " Item statuimus quod ubi-
cumque ordinale vel consuetudinarium vel statuta nostra
non sufficiant forte in multis faciendis per totum annum,

Dugdale. Monasticon Anglic. cis, et Cardinalium, aliorumquc

vol. i. p. 437. Note k. Upon the Praelatorum, qui ei in sacello diu

distinction between the Use " Ro- noctuque interesse solebant."

manae ecclesiae," and " Romansecu- 3 This Ordinal is still extant

riae," see Azevedo, De Div. Off. and preserved in the Excheque:

Exercit. ix. .p.. 33. . " Officium Cu- Chamber of -the Dean and Chapte:

rise contractum erat, et mutationi- of Exeter. See some account o

bus obnoxium ob varias et conti- it in the Monumenta Ritualia. vol

nuas occupationes Summi Pontifi- i. p. xliij.

Ipreface. ixiii

quod tune recurratur ad ordinale ct consuctudinarium
Saruni. Ita tamcn quod semper omnia per nos disposita
firmiter observentur. Nolumus tamen quod allegent vel
dicant unquam se usum tenere Sarum, sed magis Exoniae,
vel, ut verius dicant, usum per nos eis traditum proprium
et specialem." 4 But the extent to which the Bishop s
\\ i&gt;hes were carried in this matter, must remain doubtful :
at least however we find about one hundred years after,
in 1436, an order made bj the founder of " Godeshous,"
a charitable institution for the poor in the same city of
Exeter, that the chaplain should say his office " secun-
dum usum Sarum." 5

I would add before I pass on, that we have proof of
the acceptance of the Use of Sarum in the county of
Suffolk, from the fact that one of the Ordinals of that
Church preserved in the library of the British Museum,
was one of the service-books of the parish-church of
Uysbey. 6 And again, the Sarum breviary itself refers
to the Use of the Church of Lichfield, upon S. Cedde s
day. (March 2nd.) We must not however conclude
that in other respects the Use of Lichfield varied from
the Sarum : but that this particular exception was al
lowed as a peculiarity retained by that Church, upon the
festival of its patron.

According then to these various Uses of Sarum, York,
Bangor, Hereford, and Lincoln, 7 (various yet harmoni-

4 Oliver. Monasticon Exon. p. man," speaks of them in a general

-ti*. et seqq. way : " That on the holy sondaye

1 Monasticon Exon. p. 404. and other grete feestes and solemp-

8 See Monumenta Kitualia. rol. nytees gyuen by comaundemente,

i. {&gt;. xlvij. Note 83. after dyuersyte of the countre and

7 So Asseman reckons five Uses, of the dyoces, euery man ought to

upon the authority doubtless of the here masse entyerly yf he haue no

I rrtace to the Common Prayer lettyng nor excusacyon reasonable

Book. Codex Liturgic. torn. iv. by the whiche he may be excused."

pars. iii. :j(j. And the author of Sign, L. iiij. b. Edit. Wynkyn de

the M Ordinarye of a Christen Worde.

Preface*

ous,) the Holy Eucharist was celebrated in England
until the year 1547, the first of king Edward VI. Their
origin cannot be attributed merely to man s ingenuity
and learning, or even piety ; but they are to be traced,
as has been very briefly shewn, through the Sacrament-
aries of Gregory and Gelasius and Leo, to the well-
spring of all Christian truth, the age of the Apostles.

In March, 1548, a Form was drawn up to be used in
the distribution of the consecrated elements, at Commu
nion. By this there was to be no alteration made in the
old services, although a very significant hint was given
of the intention of the King s advisers ; but after the
priest had himself communicated, 8 he was to exhort the
people to a worthy partaking with him, in almost the
words which we still use ; beginning, " Dearly beloved
in the Lord, ye, coming to this holy communion, must
consider what St. Paul writeth to the Corinthians," &c.
This was to be followed by a charge to all open sinners
to withdraw, and the invitation (as at present) " You
that do truly and earnestly repent you of your sins, &c. :"
after which (also very nearly as we have them now) a
confession, and absolution, and the comfortable words,
and the prayer of humble access ; and then the Body
and the Blood were given, with these words : " The body

8 The first Rubric relating to still after the same manner and

the distribution is sufficiently im- form, save that he shall bless and

portant to be given at length. " The consecrate the biggest chalice, or

time of the communion shall be some fair and convenient cup or

immediately after that the Priest cups full of wine, with some water

himself hath received the sacra- put unto it ; and that day not drink

ment, without the varying of any it up all himself, but taking one

other rite or ceremony in the mass, only sup or draught, leave the rest

(until other Order shall be pro- upon the altar covered, and turn to

vided) but as heretofore usually them that are disposed to be par-

the Priest hath done with the sacra- takers of the communion, and shall

ment of the body, to prepare, bless, thus exhort them as followeth

and consecrate so much as will serve Dearly beloved in the Lord," &c.
the people ; so it shall continue

preface.

Ixv

of our Lord Jesus Christ, which was given for thee, pre
serve thy body unto everlasting life : " and, " The blood
of our Lord Jesus Christ, which was shed for thee, pre
serve thy soul to everlasting life." Having received, the
people were dismissed with a Blessing. 9

Doubtless this was a good order of communion so far
as it restored the Cup once more to the laity ; and the
letter of the privy council to the Bishops, which accom
panied it, truly said, "that according to the first institu
tion and use of the primitive Church, the most holy
Sacrament of the Body and Blood of our Saviour Jesus
Christ, should be distributed to the people under the
kinds of bread and wine." 10 This indeed is a fact which

9 The whole form is in IVilkins.
Concil. iv. 11. And at the end of
the two Common Prayer Books of
Edward the Sixth, reprinted by Dr.
Cardwell.

It may not be amiss to remark
that the necessity of some revision
of the Service-Books and Rituals,
was about this time generally ac
knowledged throughout the west
ern Church : and steps, not only in
England, were taken to reduce the
numerous variations of particular
Uses, to a greater uniformity. See
upon this, the Preface to the mo
dern Breviary and Missal of the
Church of Rome ; and compare,
Gerbert. De Cantu. torn. ii. 175,
etc. Gavantus. Thesaurus, tom.il.
p. 13. Indeed so great a stress was
laid upon uniformity, that although
consideration was had of a pre
scription of 200 years, yet if the
revised Roman Use was once ad
mitted, there was no change to be
allowed again. " Usus Missalis, et
Breviarii Romani semel introductus

in aliqua ecclesia, quac habebat par-
ticulare Missale et Breviarium, con-
firmandus est, nee licet redire ad
usum antiqui Missalis, et Brevia
rii." Sac. If it. Congr. 15. Martii.
IfiOH. (tavmit. i. 564.

10 A Proclamation was attached
to the Order of Communion, which
referred to the decision which the
Parliament, in the first Act passed
in this reign, had come to upon this
subject. The words of the Act are,
" Forasmoche as it is more agree
able, both to the first institution of

the saied Sacramente, and also

more conformable to the commo use
and practise bothe of the Apostles,
and of the primative Churche, by
the space of five hundreth yeres,
and more, after Christes asceution,
that the saied blessed Sacramente
should be ministred to al Christian
people under bothe the kindes of
bread and wine, then under the
fourme of bread onelie." Graf"
tons " Statutes made in the first
yere of Edw. 6th. &c." This Act

the most learned supporters of the practice of commu
nion under one kind only do not attempt to deny : to
use the words of Cardinal Bona : " semper enim, et ubi-
que ab Ecclesiae primordiis usque ad sseculum XII. sub
specie panis et vini communicarunt fideles." 11 No
change could be therefore so justifiable, so necessary, as
that which afteran interruption of some three hundred
years, restored the undoubted practice of twelve hundred
years, and of the age of the Apostles : and which more
over, faithfully relying upon the command of our Blessed
Lord, cut short all disputes upon a question which in
volves very terrible consequences, viz. how far commu
nion under one kind only is communion at all.

Again, this order of communion was a most praise
worthy step towards a revival of the liturgy in " a
tongue understanded of the people." I do not deny that
stronger reasons have been produced by many authors
for the sufferance, it cannot be put upon higher grounds,
of a dead or foreign language in the celebration of the
Holy Eucharist, than ever have been, or can be alleged
for the denial of the Cup : but these avail not in those
cases, where liturgies are adapted by learned men, and
under the guidance and authority of national Churches,
to the gradual changes which, as time goes on, must take

ordered the Communion in both ceive the same." Whatever may

kinds to be given, when desired, to be said about disobedience to the

every person : and that the Priest Form soon after published, it is

should make " a godlie exhortacio, scarcely to be supposed, that many

wherein shalbe foorther expressed priests paid attention to an order

the benefeicte and coumfort pro- merely of the parliament; and in*

mised to them, which woorthelie terpolated an extemporary exhorta-

receive the holie Sacrament, and tion into the authorized Use to

daungier and indignacion of God which they had been accustomed,

threatened to them, whiche shall and whose rubrics they were ca*

presume to receive the same un- nonically bound to observe,

woorthelie, to the ende that every u Rerum Liturg. lib. ii. cap.

manne maie trie and examine his xviij. . 1.
owne conscience before he shal re-

preface.

place in the vulgar tongue. Hence, it may remain a
question, whether we do not too hastily now-a-days,
translate our Common Prayer Book, at least the more
solemn parts of it, those I mean relating to the due ad
ministration of the sacraments, into the languages of
heathen people, which we do not ourselves fully under
stand ? One thing is unhappily most certain : an easy
door is opened for designing men, to intrude their own
heretical opinions. Secure from almost the possibility of
detection, innumerable errors may be foisted in, and the
most important doctrines of the Faith perverted, under
the apparent sanction of the Catholic Church of Eng
land herself; the truth of regeneration in Baptism be
denied, or of the communion of the Body and Blood of
our Blessed Saviour in the Holy Eucharist. Thus \ve
may give in name only and not indeed the Common
Prayer Book of the church of England, to some new-
converted nation in their own tongue ; and blindly by
her authority plant in most pestilent heresies, which even
succeeding centuries may not be able to eradicate.

And to such a reason would I refer the instance which
has been more than once appealed to, as shewing an in
consistency in the practice of the church of England ;
(especially within the last few years, by one of the most
eminent living writers of the Roman communion in this
country :) 12 namely, that in the reign of Queen Elizabeth,
the observance of the Common Prayer Book was made
obligatory upon the Irish people, although as yet it had
not been translated into their language. Hcylin says, 11
"that no care was taken:" this is a mere assumption:
and as a fact, the first edition in Irish was published
very early in the reign of James the First, in 1609 : and
there might have been, as doubtless there were, many

12 Dr. Rock. Uierurgia. vol. i. p. 319.

13 Heylin. Hist, of the Reformation.^. 128.

ixviii

better reasons for enforcing the reformed service and
offices of the church of England, than for hastily at- j
tempting the very difficult task of a translation of them |
into the vulgar tongue. But this is neither the time
nor the place for me to do more than allude to this most
important subject.

The evil which must follow a stubborn, because un
necessary, adhesion to the use of a dead tongue in the
public offices of the Church, is not unacknowledged by
several writers of the Roman communion. Thus Gerbert,
whilst he dares not perhaps go so far as to own the ne
cessity of translations, yet complains of the consequence
in the case of those who, though ignorant of the lan
guage, are bound by their rules to recite the Office
daily. " Dolendum vero est, illud deinceps penitus
cessasse studium, ita ut hodie moniales nee quidquam
intelligant, quid psallant, contra Apostoli monitum et
adhortationem." 14 Extracts from earlier authors have
been collected by Cassander, 15 to which I would refer
the reader: particularly directing his attention to one,
Billet in Summa, who, speaking of the abuse in persist
ing in the observance of a dead language in his day,
concludes : " Videtur ergo potius esse tacendum, quam
psallendum ; potius silendum, quam tripudiandum."

Nevertheless serious objections lay against this order
of 1548, not the least of which was that a custom very far
from primitive was continued ; viz. that either those who
intended to communicate were not required or expected
to be present during the Holy Service, or that having
once confessed and received absolution, they should
again confess and be absolved. It must be remembered
that the point before us now is, the distribution to the
communicants during the celebration of the service.

11 De Cantu. torn. \\.p. 202.

15 Opera, p. 86. Liturgica. cap. xxxvi.

preface.

Anciently it is well known such was not the practice :
jis llomsee acknowledges. " Equidem olim quando sub
S;K rificio distribuebatur Eucharistia, iis pratermissis,
sacerdos accedebat ad communicandos, quibus distribuens
S;K ramentum simpliciter dicebat : Cor pun Domini nos~
///, vel alia verba, juxta disciplinam antiquam Eccle-
siii ." 16 And this custom was not intruded upon until
the 13th century, when the mendicant orders, fond of
novelties, introduced the new one, 17 which was soon
adopted into the liturgies of the Roman and English
churches.

10 Opera, torn. iv. p. 364.

17 Morinus : de jtoenit. lib. viii. cap. 9. ( it. Komsee.

ixx preface.

CHAPTER v.

AS SING by another question which at the
time of the publication of the Order of 1548
excited very great displeasure, viz. that au
ricular confession 18 was not enjoined by it
as a necessary preparation to a worthy receiving of the
Eucharist ; there are two points upon which I would make
some remarks, and of which the Order not unnaturally
suggests to us the consideration ; occupying as it does
the intermediate ground between the total rejection by
the church of England, as liturgies, of the old Uses, and
the acceptance of the first Common Prayer Book of
King Edward the 6th. To these I shall devote the pre
sent chapter.

Eirst, with regard to being present during the previ
ous service, I do not mean of Matins and of the Litany,
which in modern practice almost always are joined with
it, but of the Liturgy itself, there are some who argue
that this is not necessary, but that a parishioner (or in
deed any one) may partake of the consecrated elements,
who enters the church for that purpose even so late as
after the distribution has commenced. I am sorry to
say that this is no exaggeration, because not only did I
myself witness such an instance, not long ago ; but it is
even still in the same parish defended upon (we must, I
suppose, conclude) some principle, and persisted in as a
matter of practice. But no one who has examined these

18 The reader must remember (of which therefore the same view

that the absolution which it did re- was held) was not sacramental, but

quire, and which had already oc- of a far lower kind, of defects and

curred in the Ordinary of the Mass, failings, rather than of sins.

Iprefacc.

Ixxi

questions can assert, that it is either according to primi
tive custom or to the intention of the English church.

People, I conceive, who are hindered against their
wills from being present at the beginning of our present
Communion Office, may be allowed to enter at any time
previous to the exhortation, " Ye that do truly and earn
estly repent you of your sins, &c." Following this and
the confession and absolution, (a portion of the service
which it is most desirable all communicants should be
present at,) begins the more solemn part, the Anaphora,
with the ancient form, " Lift up your hearts." After its
commencement, surely they should not enter. Else how
can they say that they have offered up that sacrifice, which
together with the priest, as God s people, they have power
to offer ? 19 In the Apostolical constitutions, people are
allowed to be admitted during the previous prayers, or
the reading of the lessons, or the sermon : but it is not

19 It is not necessary to heap up
authorities upon this point : but,
referring the reader to Johnson,
Unbl. Sacr. ch. ii. . 4. and to the
Gemma Aninue. lib. i. cap. 30, I
shall make two extracts from wri
ters of the Knglish and the Roman
Churches. Le Hrun says : " Ve-
teres patres animadvertunt bifariam
dici posse Fideles sacrificium olTerre.
Sacrifii ium njferri centietur, in-
quit Hilarius Diaconus sceculo IV.
( u/n ublationes prtestantur, f/itas
en in its omnibus qua ad sacriji-
cium requiruntur, ad altare sa-
renlns offer t. Secundo loco Fide
les offerunt sacrificium laudis, sacer-
doti se addentes, ut spiritu una cum
ipso Christi sacrificium offerant,
quod verum laudis sacrificium est,
quodque unum honore Deum affi-
ccre, nobisque nullum non ad salu-

tem Bubsidium et beneficium com-
parare potest." Opera, torn. i. p.
20$. And Archbishop Laud
against Fisher: " At, and in the
Eucharist, wee offer up to (Jod
three sacrifices. One by the Priest
onely, that s the Commemorative
Sacrifice of Christ s Death repre
sented in Bread broken, and Wine
poured out. Another by the Priest
and the People, joyntly, and that
is the Sacrifice of Praise and
TTianktgwingj for all the Benefits
and graces we receive by the pre
cious Death of Christ. The Third,
by every par tint far man for him-
setfonety, and that is the Sacrifice
of every man s Body, and Soule,
to serve him in both, all the rest of
his life, for this blessing thus be
stowed on him." 35. p. 305.
Edit. 1639.

ixxii preface.

conceived that such liberty would he taken afterwards*
I would refer especially to the 58th Ch. of the 2nd book,
where particular directions are given how honourable or
poor persons are to be received who should enter up to
that time. And again, to the latter part of the llth
Ch. of the 8th book, where deacons are appointed to
stand at the door by the men s side, and deaconesses by
the other, that no one should go out, or the doors be
opened, even though one of the faithful should apply for
admission, during the offering of the sacrifice : " xara

rov xaipci/ TJJ ai/a&lt;popa?."

In large towns where there are many churches, some
only very short distances from each other, and consider
able numbers to communicate, it is not an uncommon
thing for the clergy of one church, where there is not a
communion, to hasten after the conclusion of their own
duties to assist in a neighbouring church, where there is
one. So long as communions are not more frequent than
they are now and the number of the clergy so limited,
this is an assistance, against the giving of which not only
nothing which I have said militates, but which is per
haps to be commended. But it is a practice which must
not exceed its due and accustomed bounds, those, I mean,
which have already been laid down : it is a practice
which is rather permitted under the necessities of the
time, than to be looked upon as allowable if those neces
sities were removed.

For, and it must be remembered that I am speaking
of our own days in which three Offices properly distinct
are, it may be said, invariably mixed up and joined to
gether, it is not even when most decorously conducted,
quite free from an appearance of intrusion into sacred
duties which have long before begun. And if this is the
case when every care is taken to prevent it, by arriving
at the church before non-communicants have departed,
I must leave the reader to imagine, how utterly devoid
of all reverence must be the hurried and breathless en-

Iprcface. ixxiii

trance of a person, not merely into the church, but into
the chancel, and throwing off of coats, and huddling on
of a surplice, at any time during the celebration of the
Holy Eucharist, though (as has been said) after the dis
tribution has commenced, provided only that it be not
finished.

The second question to which I have alluded will re
quire rather a longer consideration : it is this ; whether
non-communicants ought or ought not to be present
during the entire Service : and of course another is in
cluded in this, viz. whether the almost universal practice
of the church of England now, which allows and recom
mends their departure from the church at an early period
of it, is to be defended or not ? I shall now attempt to
shew that non-communicants ought not, if possible, to be
allowed to bo present during the whole celebration of
the Eucharist, and much less therefore should their de
parture be prevented.

It cannot be said that this is not a subject which de
serves consideration, or one upon which a. reasonable
conclusion is not likely to be of benefit. For it has been
already made a practical question : the constant custom
of the church of England for some three hundred years
has within the last four years been interrupted, and
whole parishes (in more instances than one large and im
portant parishes,) have been thrown most unnecessarily
into confusion and excitement. Nor has this passed
away ; at the time that I am now writing, there is a sort
of public controversy being carried on, and attempts
made to enforce and to prove the propriety of non-com
municants remaining in the church during the whole
service.

The first point to which I shall direct the reader s atten
tion will be, a passage in the well-known judgment of the
Lord Bishop of Exeter, in the case of the Rev. W. Blunt.
It appears that Mr. Blunt had " compelled all persons to
remain in church on sacrament Sundays until the con-

ixxiv preface*

elusion of the exhortation. That is, " Dearly beloved
in the Lord, &c." This was the charge against the
clergyman ; and the reader will see that it does not
strictly enter into the exact question before us, as Mr.
Blunt seems then, after the exhortation, to have been
accustomed to pause, and allow all to depart, who were
not disposed, or able with safe consciences, to commu
nicate.

But in expressing his disapproval of Mr. Blunt s mode
of proceeding in this matter, the Bishop further says :
" What may be the particular part of the service, and
whether there be any, when those who do not propose to
partake of the holy communion may properly leave the
church, is not declared. Manifestly they ought not to
go before that part of the service begins which is used
only at the actual celebration of the holy communion
not, therefore, until after the prayer for the church mili
tant. But ought they to go then ? There is no direc
tion requiring them to go, or recognising their departure.
The earlier Books of Common Prayer plainly contem
plate their remaining during the whole administration ;
for the invitation to those who come to receive the sacra
ment was, until the last review, worded thus : Draw
near and take this holy sacrament to your comfort ;
make your humble confession to Almighty God before
this congregation here gathered together in His name
meekly kneeling upon your knees. In the present form
there is no such recognition of a congregation, besides
those who are about to communicate ; yet there is, I
repeat, nothing to indicate their departure before the
close of the service." 20 Now I conceive there can be

20 Stephens. Collection of EC- lating to the diocese at the same

clesiastical Statutes. P. 2053. A time, is carefully reprinted : espe-

very valuable publication : in which cially, a most excellent " Letter

the Bishop of Exeter s judgment in from the Bishop of Exeter to the

this case, with other documents re- Editor" commenting on, and ex-

Iprcface. ixxv

little doubt, that the Bishop decides nothing in the above
extract, and indeed shortly afterwards by approving of
non-communicants not departing " until after the exhor
tation," it would seem that we might conclude they
ought to depart then; nevertheless, I say, this extract
has already been more than once appealed to, as confirm
ing the opinions of those who would allow no one to de
part until the conclusion of the service.

The difficulty which the Bishop puts, if I am not mis
taken, rests upon the term congregation in the earlier
Books and upon the acknowledged fact that in our pre
sent Book there is no express order made, or time
appointed, for non-communicants to leave. And the
congregation is therefore supposed to mean the non-
communicants. But surely if this is so, it would be a
most strange thing, unheard of elsewhere during the
whole history of the Church of Christ, that those who
with earnest and contrite hearts, in full assurance of
faith, are prepared to receive the Body and the Blood
of Christ, and to show their entire communion with
Him, and with His Church, should first be called upon
to make their confession to Almighty God, general
though it be, in the presence not accidental but desired
of the profane, the careless, the despisers ; it may be, of
the unbaptized. Humiliation is a chief part of confes
sion and repentance ; but such a humiliation as this
could never have been intended. Nor can I omit to
add, that in the sentence cited by the Bishop, it was not
always "this congregation" but in the Order of 1548,
and the First Book of 154&lt;J, " His holy Church." And
could this apply to those of whom I have just spoken ?

The congregation means therefore the communicants
themselves : all the Common Prayer Books from the

posing the extraordinary statements in his Charge to the candidates for
made by the Bishop of Worcester ordination, in Dec. 1844.

preface*

First in 1549 to that of 1662, declare that there shall be
no communion, " except there be some," 21 "except there
be four, or three at the least," 22 to communicate with the
priest. Such a rule was uncalled for in the Order of
1548, which was intended only to be temporary, and
which in its second rubric necessarily supposes the pre
sence of others besides the priest. These then consti
tuted the " holy church" or the " congregation" of the
Common Prayer Books down to 1662 : and there is a
very satisfactory explanation to be given, w r hy some such
w r ords should have been inserted. Because the form of
confession, (as the reader may see below) ran, according
to the old missals, " Confiteor Deo, beatse Marise, omnibus
sanctis," as well as "et vobis, fratres :" and, without
entering into the question of the presence of holy spirits
with us and among us, when we are engaged in the
duties of public worship, I think that the revisers of the
liturgy acted wisely, in removing all reference to them
on such an occasion : for it was not in any way re
quired, and they had had lamentable proofs of the prac
tical evils which had followed an unscriptural excess of
devotion to the blessed Virgin and the saints, and of a
continual offering up of prayers, which we have not au
thority to assure us will be either heard or answered.

But in 1662, the same reasons existed no longer:
men s minds had become fixed in a more pure belief,
and a better judgment as to whom prayer should address :
namely, the Only Three Persons of the Undivided Tri
nity. Hence&gt; without specifying before whom the con
fession to Almighty God should be made ; or appearing
any longer to limit it to things visible, viz. the congrega
tion gathered in His holy Name ; this passage, as alto
gether uncalled for, was wisely omitted.

More than this, all the Common Prayer Books after

21 May. 1549. 1552. 1559. 1604. 1662.

preface. ixxvii

] .5 19 to 1662, do not " plainly contemplate non-commu
nicants remaining during the whole administration," but
rather insist in strong* terms upon their departure. Even
the first Book directs them to depart out of the quire,
and I am not at all inclined to think it recognises their
continued presence in other parts of the church ; but
having just used the word, it was somewhat heedlessly
repeated : it is quite clear that no such separation is
ordered, as that communicants should be bound to go
into the quire ; and the intention of the rubric, as it
appears to me, was to keep these quiet in their places,
whether in the quire, or out of the quire, whilst the non-
communicants naturally departed altogether.

But the rubric is, I allow, not clear either way, and
perhaps at the time, contrary to the intention of the revi
sers of the liturgy, non-communicants occasionally did
remain, gazing and looking on, resting upon its doubtful
manner of expression. What then do we find in, the
Books of 1552, 1551), UiOl, 1(125, down to 1(&gt;(&gt;2? we
do not find this ill-expressed* 1 rubric : but, in the exhor
tation to negligent people, these remarkable words.
" Whereas ye offend God so sore in refusing this holv
banquet, I admonish, exhort, and beseech you, that unto
this unkindness, ye will not add any more : which thing
ye shall do, if ye stand by as gazers and lookers of them
that do communicate, and be not partakers of the same
yourselves. Wherefore rather than ye should so do,
depart you hence, and give place to them that be godly
disposed." Surely here the non-communicants are de-
&gt;ired to depart, in order that they might not " gaze and
look on," which those who insist upon the meaning of

3 Perhaps those who think munion) shall depart out of the

otherwise will explain what we are quire, except the Ministers and

to understand by, " All other (that Clerks."
mind not to receive the Holy Com-

ixxviii l^reface,

the word quire in the rubric above, and would now in
duce them to remain, propose as the object of their doing
so.

Again, it is to be considered, that the short-lived
abuse which may have sprung up under the authority of
the rubric of ihc 1549 Book, having been put an end to I
by the express denunciations of the Book of 1552 ; and
the practice of non-communicants leaving the church
having been confirmed by the constant observance of one
hundred years ; the revisers of the Liturgy in 1662, not
needlessly shortened the exhortation, whilst they scarcely,
it would seem, thought it necessary to lay down a strict
rule, and appoint a set time for the departing. As mat
ters have turned out, it would have been well if they had
done so.

I said above, that a controversy is being, at this time,
carried on, upon the subject which we are now discussing:
but this is not easy to be referred to, occurring as it does
in a weekly periodical. 24 This controversy labours also,
except in one case, under the disadvantage of anony
mous authors ; but the chief point is, it plainly shows
that agitation, if I may so call it, is continued upon the
question, and we have reason to fear that further attempts
may be made to induce, if not to press, non-communi
cants to remain. This is, in fact, the sole point of im
portance about it ; for except one letter, signed " Pres
byter Anglo-Catholicus," the whole is characterized by
great looseness of argument, and an unwarranted assump
tion of facts, upon the proved truth of which the decision
would depend. One writer quietly cuts the matter very
short, and would have us understand, that " the English
Church does not sanction any appeal to the example of
the primitive Church."

24 The English Churchman, bound to say upon Church prin-
1846. A paper conducted I am ciples, and not a little influential.

Iprcface. ixxix

Thinking otherwise however, and reminding the
reader of the canon made in the year 1571, my first
business would have been to explain what the custom of
the primitive Church was : but it is so well known that
during the first five centuries at least, the universal prac-
tic was to allow no one to be present except communi
cants, and the last class of penitents, that it would be a
waste of space and time to repeat authorities which have
been cited over and over again. Those who wish to
examine them, may especially consult Bona, de rebus
Liturgicis, Lib. 1. Cap. xvi. : and Bingham y Christian
Antiquities, Book 15. I would repeat that I pass on
thus briefly, only because the fact of the practice of the
earliest ages of the Church is both so certain and so
generally owned ; and not because it is of little importance
in the decision which we ought to come to in this matter :
for on the contrary, it is not simply of importance, but
in all doubtful matters, of obligation : both by the deci
sion of the Church of England herself, and by the united
testimony of her best divines. So that even allowing
that there was no more to say, we should already have
learned enough, having discovered the rule which go
verned the first five centuries/ 5

25 There is one canon which I or the scoffer to remain, but the

would notice in a note, being of the necessity of communion. The ca-

highest importance, and apparently non does not speak only of the

opposing the unvaried agreement prayers, but of the actual partaking,

of all other ancient practice. It is And this is the view which the

the ninth of the Apostolical Canons. greatest commentators have taken.

" Omnes tideles qni ingrediuntur, Thus Jfdlsamon says : " Praesentis

ct scripturas audinnt, in precatione canon is constitutio est acerbissima.

autem et sacra communione non Segregat enim eos qui in ecclesiam

permanent, lit ecclesiae confusionem conveniunt, et non ad finem usque

afferentes, segregari oportet." But expectant, nee communicant. * And

the object was, not to enforce the Zonaras to the same effect: " Ca-

attendance of non-communicants, non prsesens exigit omnes, dum

as we call them now-a-days, and sanctum celebratur sacrificium, ad

oblige the unworthy, or the sceptic, iinem usque in oratione, sanctaque

Ixxx

preface.

But there seems to be no slight ground to suppose
that for a much longer period the old discipline was, if
not in all churches, yet retained in many : Bona 2b owns
that it fell not into disuse until the 8th century, and
Morinus 27 acknowledges to the same : but in the 9th
century Amalarius has the following important testi
mony ; speaking of the origin of the term Missa, he con
tinues : " Consuetude nostra tenet, ut catechumenos re-
pellamus ante Evangelium. Non mihi videtur ex ratione

communione perseverare. Siquidem
turn temporis a laicis exigebatur,
ut frequenter communicarent." Be-
verege. Pandect. Canon, torn. i. p.
6. Nor, in connection with this
famous canon, must we overlook
the second canon of the council of
Antioch, which repeats almost the
same words : and in his exposition
of this, Balsamon lays down what
we are strictly to understand by
the term Liturgy, or that part of
the Holy Service, up to the begin
ning of which non-communicants
were at liberty to depart. He re
fers to the former one of the Apos
tolical collection, and continues :
" De liturgia autem, eaque sola
dictos Can. haec decrevisse intellige ;
non item de aliis ecclesiasticis offi-
ciis. Quoniam autem dicunt qui-
dam, et quamobrem Patriarcha uni-
versalis sancta dominica a loco ejus
prodiens non perseverat usque ad
liturgise absolutionem, sed post
evangelium recedit ? Hisce dici-
mus, quod divina liturgia post
sancti evangelii lectionem proprie
celeb ratur. Quandoquidem enim
in sanctis ecclesiis omnia canimus
in Dei gloriam, sive e veteri sint
testamento, sive e novo ; post prin-

cipium enim protinus ordine reci-
tantur psalmi, usque ad Apostoli
lectionem qui quidem sunt ex veteri
testamento. Post evangelium au
tem incipit caerimonia celebrandi
incruenti sacrificii : Patriarcha ante
hanc, et post sanctum Evangelium
recte discedit, et can. non transgre-
ditur. Ut nee quis transgreditur,
si post evangelium vel ante evange
lium discedit ; verum ob necessariam
piamque causam, non ob vitupera-
bilem." Ibid. p. 432. To return
for an instant to the Apostolical
canon, it may be added, that this
last explanation reconciles com
pletely with the rest, that also of
Aristenusj who declares, that it
forbids any one to depart, " dum
adhuc sacra liturgia celebratur."

The present practice therefore
of the Church of England, that
non-communicants should leave the
church before the Liturgy, in its
strict sense, begins; and that all
should communicate who remain,
is as it appears to me in exact ac
cordance with the Apostolical and
Antiochean canons.

26 Opera, torn. i. p. 350.

27 Opera posthum : de Catech.
cap. 16.

preface, ixxxi

incumbere, cum proculdubio prsedicatoribus gentium
praeceptum sit, ut evangelium eis praedicent : scd sacri-
ficio omnino interesse non possunt, nisi renati, quia neque
pro eis rogatur a sacerdote in consecratione corporis
Domini, neque confectum illis porrigitur. Sic orat sa-
cerdos pro circumstantibus : Memento Domine famulo-
rum famularumque tuarum, et omnium adstantium,
quorum tibi fides cognita est, et nota devotio. Xondum
renati, infideles vocantur, non fideles. Igitur non pos-
sumus animadvertere pro illis constitutam esse orationem
in officio confectionis corporis Christi. Quapropter
merito eo tempore recedunt, quo sacrificium celebratur."
I am aware that Bona, who cites the first words only,
attempts to explain this statement away, as if its author
was speaking of some ceremony on a particular occasion :
but of this there is not a trace ; Amalarius is describing
the whole service of the liturgy, and all its parts.

Now it must not be forgotten that there is a wide
difference between this practice ceasing to be observed
in the fifth century, or in the tenth, because according
to Amalarius, it is certain it was still observed in the
ninth. How much later, it may not be easy to decide :
and the Church of England would have restored a cus
tom which had been interrupted not for a thousand
years, but for five or six hundred only.

Nor is it to be overlooked that without an exception,
the ritualists of the middle a^es never mention in terms

of disapproval the ancient custom, nor even speak of that
which had taken the place of it and was observed in
their own times, as the rather to be commended. One
would suppose that the primitive rites had never been
discontinued, from the manner in which the old distinc
tions were carefully preserved : and it is difficult to con
ceive but that, if it might have been, they would have

De eccles. Off. lib. iii. cap. 36.

ixxxii Preface*

desired to have had the early discipline restored. Thus
in the 13th century, Durand says : " Missa catechume-
norum est ah introitu usque post offer torium, quae missa
ab emittendo dicitur, quoniam quando sacerdos incipit
consecrare eucharistiam, catechumeni foris de ecclesia
mittuntur. Missa vero fidelium est ab offertorio usque
ad post-communionem." 29 Again, Gabriel Biel, in the
14th century. " Melius dividitur Missa in tres partes,
sc. in prseparationem tarn populi, quam materise conse-
crandse ; in eucharistise consecrationem et oblationem ;
in consecrates communionem et mysterii conclusionem.
Prima pars potest dici missa catechumenorum, pro eo
quod major pars admittit catechumenos, secunda canon,
tertia communio." 30 And, once more, Radulph Tun-
grensis about the same time, after describing the rites-
observed at communion, plainly states the fact, " omnes
debent communicare." 31

In after years, at a period when every concession
made in favour of the return to a better practice in the
Church of England, by her opponents who refused
to remain in her communion, is of importance, we find
the same opinions expressed in even plainer terms. Thus
Harding in his reply to Jewell s apology, is excusing
Pighius who had been cited as allowing that abuses had
crept into the celebration of mass. " He meaneth not,"
says Harding, " that the Masse itself is erroneous, as ful
wel there he declareth : but that men be faulty in abusing
that holy sacrifice. For many come to the aulter un-
worthely. Many be present at it, that ought not to
come within the church dores." 32 Again the authors of
a catechetical work in 1647: " whosoever doth hear
masse in sinne, doth besides the irreverence committed

fl Rationale, lib. iv. cap. 1. 45. densis : de Sacramental, iv. 33.

30 In Canone.-&c*. 15. fol. 76.

31 De Canonum observ. Prop. 32 Confutation of the Apology.
23. And see also Thomas Wai- p. 207. Edit. 1565. 4to.

Ipreface. ixxxiii

against the highest mysterie in Christian religion, render
himself unworthy of those speciall benefites, which are
obtained hy this Sacrifice. Which appeareth plainely
by the practise of the primitive church, and also by the
present practise ordained by the councell of Trent,
which commandeth Bishops, that they should not permit
in their Diocesses any publicke and notorious sinner to
ln&gt; present at Masse. Yea, the same councell, to ex-
pnsse more fully the great reuerence that is required at
this holy mystery, commandeth all Bishops, that tJiey
should not suffer any Priest to say Masse, unlesse those
tr/io be present, do first by a decent composition of their
body, shew, that they are present not only in body, but
also in minde, and with a devout affection of hearth*
These extracts fully recognize the principle which I am
contending for. Once more, the author of the " Litur
gical discourse of the Mass." He is considering whether
indiscriminately men should be allowed to be present
during the whole service : and concludes in the nega
tive : " as being more conformable to the practice of
God s holy Church, which did never esteem any one
worthy to be present at these sacred mysteries, until
they were fully instructed, and truly converted, and
made true members of the Catholic Church." 1 *

I shall only further make one or two extracts from
documents which were published about the time, or soon
after, of the Reformation : as confirmatory of the inter
pretation which has been given above, as the correct one
to be put upon the Common Prayer Books of Edward s
and Elizabeth s reigns.

33 A Declaration of the principall being extracts from the Council of

pointes of Christian Doctrine, ga- Trent : Sessio xxii. " Decretum

thered ovt of diuerse Catechismes, de observandis et evitandis in cele-

and set forth by the English Priests bratione missae."
dwelling in Tournay Colledge. p.

582. The italics are in the original : ** Preface, p. 20.

ixxxiv Preface,

The first which claims attention is the 23rd of the In
junctions of K. Edward in 1547 : that is, just hefore th&lt;
publication of the Order of Communion so often spoken
of. I quote from the original edition by Grafton. " Ii
the tyme of the Letany, of the high Masse, of the Ser
mon, and when the priest readeth the scripture to the
parishioners, no maner of persones, without a just and
urgent cause, shall departe out of the Churche." With
out insisting upon any argument which may be deduced
from the exception of " a just and urgent cause, 1 which
supposing that the ancient discipline was restored would
fully meet our present case, I think that this order set
forth in 154? is of especial value, when compared with
the corresponding injunction, the 18th of Queen Eliza
beth s in 1 559. I again quote from an original edition of
that year ; and I do this because Dr. Cardwell has said, 35
either carelessly or unfairly, that this is "the same as
before ; except that communion of the sacrament is sub
stituted for high mass, and the last sentence respecting
perambulation of parishes is new ;" although, as the
reader will see, there is another and most important
variation. This Injunction says ; " In the tyme of the
letanye, of the common prayer, of the sermon, and when
the priest readeth the scripture to the parishioners, no
maner of persons without a Juste and urgent cause shall
use any walkyng in the church, ne shall departe out of
the churche." Here there is a total omission of all refe
rence to the " Mass/ or " Holy Communion :" which
cannot be set down as other than very significant ; for
we know that those by whom these later Injunctions were

35 Documentary Annals, vol. i. editions of the Injunctions of 1547,

p. 186. Note. I cannot conceive and seven of those of 1559, before

that Dr. Cardwell had seen any the year 1601, are now lying before

copy of Elizabeth s Injunctions, me : with which, moreover, his own

which agreed, according to his ac- text agrees. J2V c - (l+^t . X\~ I V.

count, with K. Edward s. Three 155-0, 2.6 &lt;* i~ fa t/*fo&gt;*

j~u 2-

Ipreface, ixxxv

drawn up, had the earlier ones of Edward before them;
with which, if they were at all adopted, they did not in
terfere, except for some especial purpose.

About the same time Dr. Guest writing to Sir Wil
liam Cecil, concerning the new service book, that is,
the Common Prayer of Q. Elizabeth, and " why the
service is set forth in such sort as it is," explains among
other points objected against, " the dividing the service
of the Communion into two parts," and proves the cor
rectness of what we are therefore forced to conclude was
the practice intended to be observed, by the authority of
Durant, S. Chrysostoin, and Dionysius : viz: " That
they only did remain which did receive."

To the like effect speaks Bp. Jewell in his apology,
upon the subject of the Eucharist. " Ad hoc epulmn
invitandum esse populum, ut oinnes inter se comnmni-
cent, et societatem suain inter se, spemqiie cam, quam
habent in Christo Jesu, publice signihYent, et testilicen-
tur. Itaque si quis fuisset, qui spectator tantuin esse
velit, et a sacra communione abstineret, ilium veteres
patres, et Romanes cpiscopos in primitive Ecclesia, ante-
quam nata esset privata missa, tanqiiam improbum atque
ethnicum excommunicasse." !?

Archbishop Parker, among other directions to be ob
served at his Visitation, ordered: "Item, these things
being done, the preacher to proceed to the sermon,
which being done, all the extern laity to be commanded
out by the beadle/ Again, the following rubric is of
no little weight, if we remember that it is in the Form

36 CardiceH: Hist, of Confe- is still to be considered as a witness
n -IM S . p. 51. of facts.

37 Enchiridion Thcologicum. M Strype. Parker, p. 303. Cited
"Randolph, vol. i. p. "217. The by a writer in the English Church-
saine is to be seen repeated in the man. (March 12, 1846.) The
// // -nnm i/ of Confessions, published same also quotes a passage from
in 1586. p. 425*: which, although the Life of Bp. Bedell, p. 54. " As
M-ry far from being an authority, I was at the Lord s table beginning

ixxxvi

of the consecration of a church drawn up and used by
Bishop Andrews. " Finitis precationibus istis Dominus
Episcopus sedem separatim capessit, (ubi prius) populus-
que universus non communicaturus dimittitur, et porta
clauditur." 39

It is necessary that I should notice what at first sight
has seemed a strong proof that in the reign of Elizabeth,
notwithstanding the exhortation of the Common Prayer
Book, and the authorities above quoted, the non- com
municants nevertheless did remain, during the entire
service. The place is in the Reply of Thomas Cart-
wright to the answer of Whitgift against the famous
Admonition : he is speaking of wafer-bread. " I haue
spoken" he says " of thys bread before in generall, and
if Maister Doctor dyd not disagree wyth hymselfe, we
are heere well agreed. For first he sayth it skilleth not
what bread we haue, and by and by he sayth, that he
wysheth it were common bread, and assigneth a great
cause which the booke of service lykewise assigneth,
which is to avoyde superstition. And it is certaynely
known by experience, that in dyvers places the ignoraunt
people that haue beene mysled in popery, have knocked
and kneled unto it, and helde vp theyr handes, whylest
the mynister hath geuen it, not those only which have
receyued it, but those which have been in the churche,
and looked on. I speake of that whiche I knowe, and
haue sene wyth my eyes." 40 This passage is extracted

the service of the Communion be- to add, that in our own time, the
fore the sermon he came in, and order of the consecration of the
after the sermon was done, those church of S. Mary, Lambeth, has
that communicated not being de- this rubric : " The Sermon being
parted, &c." It has been asserted ended, and all who do not receive
that the exclusion of the "extern the Holy Communion having left
laity," refers not to a communion, the Church, and the Doors shut,
but to the Archbishop s Charge : the Bishop proceeds to the Corn-
but this is incapable of proof, and munion Service."
what then means "extern"? 40 P. 164. b. From a copy of
&gt;9 It is not at all beside the mark this rare tract in my possession.

Ipreface. ixxxvii

in the Hierurgia Anglicana, p. 104 : and the learned
editors of that useful publication, do not, I must observe,
exhibit their usual judgment in a note which they sub
join. " Here" we are told " is an incidental proof that
the Holy Eucharist was then celebrated in the presence
of the congregation, non-communicants as well as com
municants, as in other parts of the western Church
at and since the great schism. The present custom
of excluding non-communicants from witnessing the
commemorative sacrifice, is an innovation, unsanc-
tioned alike by rubrick and canon." These are some
what bold conclusions to arrive at upon the faith of one
evidence : and to say nothing of the rapid decision, that
a return, even though it were in our own days, to primi
tive practice was an innovation, it certainly would have
been as well if the editors had also told us, since we are
to believe this innovation is later than Elizabeth s reign,
when it did begin or established itself.

But as I own this to be if not the only authority/ 1 at
least an apparently strong one, brought forward by those
who advocate the continued stay of non-communicants,
it must be examined. Now, to pass by the question of

41 Two arguments have certainly they do not communicate. The
been adduced in favour of non- other argument is, that the Church
communicants : but really they does by courtesy (a strange cour-
scarcely seem to be worthy consi- tesy it would have been thought of
deration. One is, that the Church old) admit the presence of non-
of England considers every person communicants, because, " at Coro-
to be a communicant, (which in a nations the Sovereign receives the
sense is true,) who communicates, Sacrament in presence of her sub-
at the required times during the jects, not one of whom is permitted
year, according to the rubric. But to communicate, except the officia-
in the first place this rubric cannot ting Bishops and the dean of West-
be understood to enforce the com- minster." Strictly, the Order of
munion of parishioners, living in the Coronation, as used at present,
sin, or under penance ; and in the is said not to be an authorized For-
next, it does not say one word mulary of the Church of England :
about them, on those occasions but, waiving this, (and it cannot be
when from any just or urgent cause, denied very high authority) there

ixxxviii preface*

who Cart wright was, and that he would not be unlikely
to strain facts, there is not the slightest reason to sup
pose that he is alluding to communions at that time,
about 1572, in the Church of England. He is arguing
against the allowance of wafer-bread : and remembering,
as he well could, the performance of the Divine Service
during Q. Mary s reign, and probably in King Henry s,
he reasons from the superstitious gestures then made by
the common people : and I somewhat wonder that the
editors of the Hierurgia^ have in their extract left out
the words " that have been mysled in popery." So that
even if this was all the information which Cart wright
furnishes^ he leaves the question exactly where it was
before.

But I think he gives unanswerable witness upon the
other side, in proof that it was not then the custom to
celebrate the Holy Eucharist in the presence of non-
communicants. He says, a few pages before : " Nowe
remayneth to be spoken of the number of communicants,
and that there is fault in the appoynting of the service
booke, not only for that it admitteth in the tyme of
plague, that one with y e mynister may celebrate the sup
per of the Lord in the house, but for that it ordayneth a
communion in the church, when of a great number
which assemble there, it admitteth three or fower. The
departing therefore of the rest of the church from those
three or fower, is an open profession that they have no
communion nor unitie with them, that doe communi
cate." And presently afterwards, as if to set at rest
what he means by departing, we read : "So that it must
needes Mow, that the not recciuing of those whych de-

are ample reasons why on such an to every one, or of permitting them

occasion, some relaxation should to be distributed. It certainly, in

be allowed of the general rule : short, is not a case from which

omitting all mention of the impos- fairly any argument can be brought,
sibility of distributing the elements

Ipreface. ixxxix

part out of the church, when there is any communion
(&lt;!( -orated, proceedeth either of vaine and superstitious
Ira re, growing of grose ignorance of themselves, and of
the holy sacramentes : or else of an intollerahle negli
gence, or rather contempt, &c." 42

Possibly my own opinion expressed above, of the cele
brated Puritan, as to his dealing with facts, may be
thrown back upon me ; and it may be said, he misrepre
sents matters, or did not know what was the custom
observed in churches which he was very careful not to
enter. But he had an acute adversary, who would not
overlook, neither has he, any such mistakes. And what
does Whitgift say in his Defense &lt;&gt;f the Anwrn to the
Admonition? "The booke of common prayer doth
greatly commend, and like the receyving of the whole
church togither, but if that cannot be obteyned (as it
cannot, and they will not have men compelled unto it) it
secludeth not those that be well disposed : so they be a
competent number. And the booke doth exhort those
to depart which do not communicate, with a warning
from whence they departe, so that you may well under-
stande, that the meaning of the booke is, that all that be
present should communicate/

Without longer delaying upon the subject, I would
upon these grounds conclude, that non-communicants
ought not to be allowed to remain during the entire ser
vice. It is acknowledged upon all sides that for the first
five centuries such was the rule of the Catholic Church,
and the best ritualists agree moreover in extending this
time to the end of the seventh : and I have cited a pas
sage from Amalarius in the ninth, (with some remarkable

42 P. 147. 150. b. Cartwright Church of England still suffered it,

is attempting to prove, upon a text and private Mass,
as it were from the Admonition,
" private Communion," that the a P. 530.

xc preface*

observations of Durand and Biel long after,) asserting
its continuance : it has been shewn that the rubrics and
phrases of the Prayer-Books of Edw. and Elizabeth do
not suppose the continued presence of all persons, with
out distinction, in the church ; but, on the other hand,
urge the departure, at some time, of those who are not
about to communicate : and such has been proved to have
been the actual practice of the Church of England
in the early part of Queen Elizabeth s reign ; since
which time no one, I believe, pretends that there has
been any general change, or even an attempt at it, until
our own day.

But, it is not to be concealed, a difficulty is instantly
suggested, and a very practical one, viz: when are the
non-communicants to depart ? This is a question which
I cannot now discuss so fully as it deserves, and which I
am certainly not entitled accurately to decide. On
those occasions when an Office is performed, for which
we have no name, 44 consisting of some collects, a lesson,
the Epistle and the Gospel of the day, the Nicene
creed, and perhaps a sermon with other additions ; an
Office which, whatever it may be called, is not an imita
tion of a communion service, is not, as I have said in
another part of this volume, a Missa sicca ; at that
Office there is no reason why all, who may be present at

4 Within some twenty years Admonition, though he does not

after the review of the Common tell us what we are to call it. " I

Prayer Book, people knew not what knowe not" he says, "what you

name to give this Office, now so meane by the halfe-communion, I

very commonly said in our Church, find no such word in the Commu-

Thus the authors of the famous nion booke : if you meane the

Admonition to the Parliament call scriptures and prayers appointed to

it a " halfe-communion, whiche is be read when there is no Commu-

yet appoynted like to the comme- nion, then do you uniustly liken

moration of the Masse :" (sign. B. them to the commemoration of the

ij . v.) but Archbishop Whitgift will Masse, being most fruitful scrip-

not, and rightly, allow this to be the tures and godly prayers." P. 183.

name of it, in his Answere to the and. Defense of the answere, p. 737.

Ipreface.

tin- beginning, should not remain throughout. But
when we intend to celebrate the Divine Service of the
Holy Eucharist, non-communicants should depart before
the Offertory. I do not mean to say that it is absolutely
necessary that always when the Offertory is said, offer
ings and alms of the people should be collected; but
these must be collected, if at all, at that time : an ancient
custom which the Church of England has most laudably
revived, and (we may say) constantly observes. Upon
such a point it would be waste of time to accumulate
authorities : I may adopt, however the words of a very
learned writer, who speaking de offertorio^ says : " Hie
olim missa incipiebat, camera enim qua* ante ponebantur,
scilicet orationes et instructiones, habebant rationem
praeparationis ad sacrificium : undo illis interesse pote-
rant catechumeni, et peccatores pomitentes. Ast ad
offertorium missa catechumenorum terminabatur, ct in
cipiebat missa fidelium ; quare tune ejectis catcchumenis
et pomitentibus, soli fideles illi adesse potorant." Hence,
whilst in the case of that OlKce which pretends not to
proceed to a communion the continued presence of the
entire congregation may be not only unobjectionable,

V &lt;J

but quite in accordance with the rubrics, I cannot but
regret that the same judgment as to what ought to be
observed has been extended to the service of the Holy

We readily agree with the excellent the Church now are, there do not

Archbishop in his last assertion, exist the same grounds for pressing

The reader may see below, in the this, as in the case of the Offertory.

" Additional Note "p. 149, some re- To depart at some time or other

marks upon the Missa Sicca, which they ought, but the principle which

at least our present Office " when rules the one, has not the same

there is no communion," is not. force in the other : in the primitive

45 Rovixee. Opera, toni. iv. p. church they heard and repeated not

140. I am aware it may be said the creed, for totally different rea-

that anciently non-communicants sons from those which prevented

were not allowed to be present at their taking a part in the oblations :

the recital of the Creed ; which is these reasons have ceased as regards

true : but as the circumstances of the first, hut not the second.

xcii Preface,

Communion : nor do I hesitate to say, that a general
return to the old practice of non-communicants leaving
after the sermon on communion days, even though at
other times we ended, also as of old, with the sermon,
would be far better, than a general introduction of what
has been attempted by some, and insisted on against the
will or wishes of the people by others, namely, not dis
missing the congregation or any part of it until the offer
tory has been said. If it should hereafter seem good to
the rulers of the Church to revise the Common Prayer
Book, an undertaking more perhaps to be dreaded on
account of the numberless alterations that the clamour of
a thousand tongues would suggest, than to be desired be
cause of some doubtful rubrics which might be cleared up,
it can scarcely be supposed but that they would consider
this question of non-communicants : and, to say the least,
there would be no light grounds to fix for the time of
their departure, the conclusion of the sermon.

With one remark more, I shall return to my proper
subject. Those who wish the non-communicants to
remain throughout, scarcely explain their reasons ; they
declare their departing to be an innovation, which is a
misconception ; and tell us that it would encrease the
number of communicants, which is not only extremely
doubtful, but unless such encrease be based upon good
grounds, not desirable. I cannot think that any mem
ber of the church of England would say, that if a person
is not fit or willing to communicate, he can obtain any
more benefit by looking on during the whole service
than if he leaves the church at a proper time. It is true
that the church of Rome urges the people to be present,
though they do not intend to receive the Eucharist : it
insists in fact upon their doing so, believing that a bene
ficial effect is wrought ex opere operato in those, who
hear mass with devotion : but not to say that there is
not a trace of such a doctrine in the records of the first
ages of the Christian Church, what do they mean by de-

votion ? we are told, " If one have capacity and commo
dity, he should attend to all such passages, as the priest
speaketh out plain; for the rest, he should have his pri-
\ate devotions, which be so much the better, if they be
accommodated to the course of the mass : but if not, no
.irreat matter, as long as one s devotion doth recall itself
by a particular attention, at the chief mysteries of mass,
which are the consecration, and the consummation,
which is done when the priest receiveth."

Is this the kind of devotion which is to he desired also
among the members of our own Church ? and does it
1 lead to a due reverence of the Sacrament itself ? Let
us hear another author, of the Roman church. u Many
who go under the notion of Catholics, do in a hike-warm
manner hear mass, rather for fashion or custom sake, or
in exterior shew, contenting themselves with a corporal
presence, and little or no application of the mind ; nay
some do it with contempt, derision, and at least culpable
negligence." 17 And such 1 venture to assert, would he
some among the evils which would follow the introduc
tion of such a custom, as the non-communicants remain
ing, once more among ourselves. Far from returning
to a practice, recommended by the primitive Christians,
we should have, in direct opposition to them, only the
example of the middle ages : we should not find a better
knowledge among our people, than may now be gained,
of the doctrines which are involved in the celebration of
the holy Eucharist, of the blessings which it conveys, of
their duties and responsibilities as baptised members of
the Church of Christ : we should not see reverence
towards it encreased, nor do I believe that more com
municants would press forward to the Altar.

16 Declaration of the principal * 7 Liturgical Discourse of the
points, &c. p. 578. cited above. Mass. Prrf. p. 18.

Note.

XC1V

Preface,

CHAPTER VI.

E must now return to the Order of Commu
nion put forth in 1548. This was not pub
lished without some notice, not only as we
have already seen, that other order should be
soon provided, but also of an intended uniformity of
service in the church of England, and that the ancient
Uses were no longer to be allowed. The letter which I
have mentioned before directs the Bishops to cause
copies of this new book to be delivered as soon as might
be to every parson, vicar, and curate, and " that this
order is set forth to the intent there should be in all
parts of the realm, and among all men, one uniform
manner quietly used. 48

The clergy in general did not obey and use this Form :
nor perhaps was it either expected that they would, or
much pains taken to enforce it. 49 Within a few months

48 Documentary Annals, vol. i.
p. 62. Wilkins. Concilia, torn. iv.
p. 32.

49 " Notwithstanding the diffe
rence of opinions, the new Com
munion-book was received over
England, without any opposition.
Thus Bishop Burnet. But Heylin
reports the matter somewhat diffe
rently : he acquaints us the bishops
were not equally disposed to a com
pliance : that Gardiner of Winches
ter, Bonner of London, Voyesie of
Exeter, and Sampson of Coventry
and Lichfield were more backward
than the rest : that many of the
parochial clergy were no less dis

inclined to the order : &c." Col
lier. Ecc. History, vol. ii. p. 248.
It may be said, that even Heylin s
account scarcely comes up to the
assertion in the text : but I do not
doubt its correctness, upon the evi
dence which still exists about this
famous Order, independently of the
short time it was in use, the diffi
culty of so suddenly enforcing in
remote parts of the country such
great changes as it involved, and
the little real authority upon which
it rested. However, the reader
can examine, if he thinks it worth
while, Burnet s statement. Vol. iii.
p. 139.

preface. xcv

not only it, but all the old liturgies were suppressed, and
a new Order published in what is called the first Com
mon Prayer Book of King Edward VI. entitled, " The
of tJie Lord and the Holy Communion, corn-
called the Mass" I have reprinted the liturgy
of 1549 in the present volume after the Clementine: 50
and the reader will see that so long as it was authorized,
the rites and prayers which have always been held to be
essential, and which had been religiously observed, since
her earliest existence, in the English Church, are plainly
and fully set down and required. The Act of Unifor
mity declares that the Book had been completed " by
the aid of the Holy Ghost, 51 with one uniform agreement,"
i. e. of the compilers ; and about a year after, another
statute speaks of it in scarcely lower terms of praise,
beginning, u Where the Kinges most excellent Maiestie
hath of late set fourth and established by aucthoritie of
Parliament, an uniforme ordre of common and open
praier agreeable to thordre of the primatiue churche,
muche more comfortable unto his louing subiectes, then
other diuersitie of Service as heretofore of long time
hath been used, being in the saied boke ordeined nothing
to bee read, but the very pure word of God, or whichc
is euideutlie grounded vpon the same."

40 It may appear an useless ad- and rightly perhaps judged, that
dition ; because there are already the Holy Ghost assisted the Bishops
so many reprints : for example, and Divines who composed the
within the last few years, by Dr. First Book of Edward, yet we do
Cardwell, and by Mr. Keeling, not find that Bucer, or Peter Mar-
But these are parallel arrange- tyr, or Archbishop Cranmer, pre-
ments, not easily to be read through- tended to any aid of the Holy
out : and perhaps a better reason is, Ghost in the alterations which they
that those books may not happen made afterwards."
to be at hand, and if they are, many w Grafton s Edit, of the Statutes
readers will not take the trouble to of Edward VI. Fol. Lond. 1 553.
refer to them. The Act is the 3rd and 4th Edw.
51 It has been remarked, that VI. cap. x. entitled : " An Acte for
"although the Parliament judged, the abolishing and putting awaie of

Preface.

Those, however, were not days when men would rest
satisfied with merely cutting off superfluous branches, or
feared to venture upon healthy limbs, nay even upon the
trunk itself. It was emphatically a time of changes.
During the few short years, or rather months, of the
continuance of the first Book of Edward, foreign influence
was actively at work, hourly encreasing in pertinacious
opposition to catholic antiquity, until its successful
efforts became unhappily apparent in the remodelled
Common Prayer Book of 1552. 53 The new sects at
Geneva and other places earnestly desired to bring down
the Church of England to the level not only of their
heretical platform of discipline, but of ritual. And it
must be acknowledged that their interference was not
altogether unasked : because at the recommendation of
some individual in authority, the Book of ] 549 had been
translated into Latin, for the express purpose of obtain
ing" the opinions of their leading men upon it. 54

diuers bookes, and Images." again have occasion briefly to refer,

Upon Merbecke s book which that this Second Book was never au.

preceded the publication of the 2nd thorized by the church of England.

Book of K. Edw. little need be said : Dr. Cardwell acknowledges this ;

nor do I know how far it was to speaking of the convocation, and

be called an adaptation of the old the disrespect with which the ad-

chaunts, or a new arrangement and visers of K. Edward treated it, in

composition of his own. Gerbert the latter part of his reign, he says :

says ; " Medio item sa3culo xvi. " It was not permitted to pass its

Jo. Markeck ad librum precum, seu judgment on the second Service

cantionum publicarum modules fe- Book put forth by authority of par-

cit." De Cantu. torn., ii. p. 333. liament in the reign of King Ed-

In the dissertation on Service ward VI., and for this plain reason,

Books, the reader will find an ex- that it would have thrown all pos-

tract from an ancient parish regis- sible difficulties in the way of its

ter, about Merbecke s publication, publication." Synodalia. vol. i.

very curious as regards the date of Pref. p. x.

the entry. Monumenta Ritualia. w This is a fact generally known;

vol. i. p. xxi. Note 32. Bishop Burnet tells us, in his ac-

53 I cannot but remind the reader count of the First Book, " So now

of the fact, one to which I shall a review was set about. Martin

Iprcface.

XCVll

Still, in spite of all, though inverted in order, and
more than half-obscured, the essentials of a valid conse
cration are to be found in the liturgy of 155*2 : much
more then after the improvements, few though they may
be, which from time to time have been made in it, by
the Bishops in the reigns of Elizabeth, and James, and
diaries, struggling to retrace their steps, and free the
church of which they were the overseers, from the per-

Bucer was consulted in it ; and
Alesse,the Scotch divine, translated
it into Latin for his use." The
book is very uncommon : the title
is, from a copy in my possession,
** Ordhidtio Ecclesiff t sen ininix-
terii Ecclesiastici, in florentissimo
regno Anglite, conscripta sennonr
pa trio, et in Latinam linguam
bond jide converxti, ft ad consoln-
tionem Ecclcsiarum Christi, ufti-
run(/ue locorum ac gentium, hi,*
trivtisxiiiiij temporibus, IZdita aft
Alejandro Alcsio Scoto Sacrec
Theologize Doctore. Lij/tit/:
M.D.LL" 4to. But it is not
also known, (at least I have never
observed it mentioned, or any
notice taken of the book,) that the
Order of Communion of 1548 was
also translated, and from the initials
A. A. S. D. Th. at the end, pro
bably by Alesius. I have a copy,
of which the title is, " Ordo distri-
bittlonis sacramenti aftaris sub
utnujue specie, ei formula confes*
v faciendte in regno Angli&.
// Londini evulgata simt octavo
&lt;{ .Vbr/ii, Anni M.D.XL VHL"
At the end is a short admonition,
" / in Itctori" in which the trans
lator declares the great blessings
which Kngland enjoyed under Kd-

ward in the pure observance of
Christianity, and excuses the title
which the King claimed of Head of
the Church.

Hut it is not of little importance,
and shews the way in which mat
ters were managed by the extreme
party of reformers at that time,
that " the Scotch Divine" has in
many places most unfairly translated
the Knglish books. For example,
fioin this last, the Order of Com
munion : " \\ hen he doth deliver
the sacrament of the bodv of Christ,
he shall say to every one these
words following ;" " Kt cum exhibet
Sacramentum corporis, utatur hac
forma orationis." So. with the cup.
" Kt cum porrigit Sacramentum
sanguinis, sic orabit : of which the
English rubric is, " And the Priest
delivering the Sacrament of the
blood, and giving every one to
drink once, and no more, shall say."
Again. " And every of the said
consecrated breads shall be broken
in two pieces at the least, or more,
by the discretion of the minister,
and so distributed." " Et qutelibet
hostia consecrata frangetur in duas
aut tres partes, juxta institutionem
Christi, accepit, et fregit, ac distri-
bnit."

preface*

plexities into which it had been plunged by the followers
of Calvin and Zuingle. 55

I would not be understood as desirous to speak ill of
the reformers of our Church. There are at present two
parties who hold very different opinions of their merits :
the extreme of the one would exalt them to the standard
of the great fathers of the Catholic Church, of the saints
and martyrs ; the extreme of the other would depress
them to the class of rash innovators, and speak of them
in terms which may indeed be used of Peter Martyr, or
Calvin, or Bucer. Rather let us on the one hand give
what praise and honour may be justly due to their early
exertions in the cause of truth, to which we owe our
freedom from numerous errors and abuses which still
overrun a large portion of the Church : let us upon the
other disavow the lengths to which they were at last
driven, not so much by the principle within, as by the
pressure from without. Above all, let us remember that
the Church of England has refused to ratify by her con
sent very many of the doctrines which have been attri
buted to her, by men who look upon the exiles at
Frankfort, or upon Cranmer and Hooper and Latimer,
and their decisions and indecisions, as her own, and as
Herself.

55 In a remarkable letter to in which our Lord Himself said

Bishop Skinner, in 1806, Bishop the bread and wine were His Body

Horsley has said : " The altera- and Blood." Office of the Scotch

tions which were made in the com- Church, p. 157. Let us remember

munion service, as it stood in the also the opinion of Archbishop

first Book of Edward VI. to hu- Sharp, of York. " Though he ad-

mour the Calvinists, were, in my mired the Communion Office as it

opinion, much for the worse. Ne- now stands, yet, in his own private

vertheless I think our present Office judgment, he preferred that in

is very good: our form of conse- King Edward s first service book

cration of the elements is sufficient ; before it, as a more proper office

I mean, that the elements are con- for the celebration of those myste-

secrated by it, and made the Body ries." Works, vol. vi. p. 355.
and Blood of Christ, in the sense

Ipreface, xcix

It is not a matter of comparatively little importance
according to what rite the Eucharist is celebrated. For
example, even if we allowed that the establishment called
the kirk of Scotland, or the Wesleyan methodists, or
Brownists, or any other schismatical sect are still in
some way not out of the Church, yet it would by no
means follow, that they either possess the power, or in
fact do rightly consecrate the sacred elements and re
ceive the blessings of communion. Again, that a priest
duly authorized and ordained by a Bishop of the Catho
lic Church should be the minister, is not the only thing
essential to a valid administration. Our Blessed Lord,
the great High Priest, blessed the elements of bread and
wine, and gave thanks, and said, " This is My Body :"
" This is My Blood/ Even if it were a proved truth,
which it is not, that He left no exact Form (I do not
mean to be then committed to writing, but the method
and the chief particulars) how the holy Eucharist is
to be consecrated, it would not therefore follow that all
Forms are indifferent It may be allowed to be a ruled
point, among theologians who deserve the name, that
there must be, not only the instituted Matter, but the
proper Form : and although different churches may law
fully use different words, although they may lawfully
observe some one order of the Rites, some another, yet
there must be certain things either expressed or necessa
rily implied, without which the Form would be deficient.

The Holy Apostles, it is not to be doubted, imitated
so far as they could the example of our Lord, and
obeyed His instructions : they therefore, and after them
the various Churches which they founded, observed in
the administration of the Eucharist certain rites, which
they held to be essential : and the varieties which exist
in the primitive liturgies prove by the extent to which
they reach, their full agreement in substance. Hence
it becomes a question of deep importance, whether the
service used in the Church of which we are members pre-

serves this necessary agreement : and it is a part of our
duty to enquire, whether the Communion of the Body
and Blood of our Blessed Lord be rightly and duly ad
ministered, even as we are bound to try and examine
ourselves before we presume to eat of that Bread and
drink of that Cup.

The church of Rome has declared her belief that the
consecration of the elements is entirely conveyed by the
utterance of these words " This is my Body :" " This is
my Blood." Cardinal Bona is express upon this point ; 56
and relies also upon the admissions made by certain
Greeks, who attended the council of Florence, in 1439,
which admissions however ought not to be pressed against
the received doctrine of the Greek church, which rather
attributes greater efficacy to the Invocation and Prayers. 57
When therefore we find a general consent and testimony
among the fathers, that the Holy Eucharist is conse
crated by the repetition of the words of Institution and
by prayer, we are to understand (the Roman doctors
tell us) that such statements merely mean, that prayers
precede and follow the words. 58 But, in short, to adopt
the determination of Pope Benedict the XlVth. follow
ing Tournely and Bessarion, " nuda et prsecisa forma
consecrationis consistat in Christi verbis, Hoc est Corpus
meiim ; hie est Calix sanguinis mei ; omnibus ab ea
forma precibus exclusis, turn quse prsecedunt, tuin quae
sequuntur." 59

50 Rerum. Liturg. Jib. ii. cap. terms no less strong : " Ex vi ver-

xiij. borum, panis in verum Christi cor-

57 Examine also the exact state- pus miraculose transubstantiatur."
raent made by them, Collatio 22. Opera, torn. i. p. 111. See also
Cone. Labbe et Cossart. torn. xiii. 7 hornets Waldensis. de Sacramen-
1163. tis. cap. xxix : and Bettamiin. de

58 Sala s additions to Bona. torn. Sacram. Euch. iv. 13.

iii. p. 301. Catalanif although of course he

59 Opera, torn. ix. p. 164. An- could not venture to oppose the de-
gelo Korea incidentally speaks in cided judgment of the Church of

Iprcfacc,

It will be observed that tbese sentences, (the "verba
consecrationis" of the Roman missal,) are not exactly as
they are to be pronounced in the Canon : the conjunc
tion enim being omitted in both. But this is not an in
advertent omission. " Forma enim verborum" says
Lyndwood "quoad corpus est talis : Hoc est enim cor-
/&gt;//.v meum : haec tamen conjunctio enim non cst do
substantia formse, scd de bene esse, unde non debet omitti.
Aliud namque est forma necessaria, sine qua non potest
fieri transubstantiatio : et aliud est forma debita, sine
qua non potest (at. debet) fieri." 1 This assertion of the

Rome, as given above, yet allows
the almost necessity also of prayer
in addition to the bare recital of
the Words : " Licet " he says " cer-
to certius teneat Ecclesia, solis
Christi verbis hoc mysterium posse
confici ; horret tanien animus, mens
titubat, affectus refugit, sine preci-
bus, aut hostiam consecrare, aut
hoc irreligioso more consecratam
recipere." " Secundo, cum ad con-
secrationem absolvendam duo con-
currant principia effectiva Christus
et homo, convenit utrumque in tarn
sublimi, tarn difficili, tarn mirando
opere edendo, non tarn virtutem
suam exercere, conjungere actio-
nem, sed et agendi rationem status
sui conditioni congruentem prodere
et manifestare : Christus autem ut
Deus omnipotens, imperio, vel sal
tern verbo, opus illud producendum
aggreditur; homo velut ejus minis
ter, et ad agendum concurrens,
licet ab eo dependeat, virtutemque
omnem ab eo, seu subjectum instru-
mentum mutuetur ; in ejus Persona
loquitur, verba ejus usurpat, praeci-
puam ejus potestatem, et velut auc-
toritatem arrogat ; quidni tandem

sui status memor, suir debilitatis
conscius, et infirniitatis reus, quod
non nisi precibua (juantum in se est,
posset obtinere, precibus quoquc
exposcat, et quod jam effectum virrs
suas superare agnoscit, velut i*ftici-
endum desideriis, votis, obsecratio-
nibus comparare moliatur?" ///.v-
toria. Cone. Florent. Concilia.
(Kc. torn. iv. p, 258. This very
learned writer is speaking upon the
fact of the general consent of all
the early liturgies in the use of
prayer and invocation ; and as he was
not able to deny it, he thus attempts
to explain it away. See also Conr,
in his notes to the Liturgy of S.
Chrysostom, whom Catalani fol
lows.

60 Lib. iii. tit. 23. Ad excitan-
dos. verb. Consecratione. Com
pare also Bellarmin, arguing on
this point. " Secundo dick, sola
Christi verba debere pronunciari ;
ex quo arguit Catholicos, quod qua&gt;
dam addiderint, ut ex canone mis-
sae perspicuum est. Sed in hoc
etiam fallitur, aut mentitur. Nam
verba omnia quae dicimus, Christi
sunt, licet non ex eodem loco ha-

cii Preface.

canonist explains somewhat his gloss on another consti
tution : although in neither place does he exactly lay
down the rule agreed upon in later times by the church of
Rome ; for the question is not what amount of power, if
I may so speak, is attached to the words of Institution,
but whether the sole repetition of them is all-sufficient.
So to proceed : Lyndwood there says ; " Ganon missse
vere dicitur regula ilia, per quam Eucharistia conse-
cratur : hoc est, illorum verborum per quee panis in cor
pus, et vinum in sanguinem transubstantiantur." (

Not that I think it can be denied, that Lyndwood s
meaning may be extended as far as the above quotation
from Benedict the XlVth. Because not only does he
soon after, on the same constitution, make a distinction
between the Canon " i. e. sacramentalium verborum,"
and the Canon, "i.e. omnium quse sequuntur prsefatio-
nem usque ad orationem dominicam ; " but, not to men
tion other statutes, it had been thus laid down in the
13th century, by a synod of Exeter, in terms which
possibly might be explained away, though scarcely with
fairness : " Per heec verba, Hoc est enim corpus meum,
et non per alia, panis transubstantiatur in corpus." And
this same canon proceeds to order, " prius hostiam non
levet sacerdos, donee ipsa plene protulerit verba, ne pro

beantur ; et praeterea verba ilia, morem attendit. Secunda est, ne

qu?e adduntur, ut, enim, in forma sacerdos in longo clamore deficiat.

consecrationis corporis, et, myste- Tertia est, ne impediatur populus

tiumjidei, in forma consecrationis orare. Quarta est, ne verba tanti

sanguinis, non putamus ad essen- mysterii quotidiano usu vilescant.

tiam formae pertinere." Opera. Quinta est, quia haec ad solum sa-

tom. iii. p. 331. De Sacr. Euch. cerdotem pertinent. Sexta est, ne

lib. iv. cap. 12. verba Canonis ssepius audita dis-

61 Lib. i. tit. 10. Ut archidia- cantur a laicis, et locis incongruis

coni. verb. Canon missse. Lynd- recitentur." Such reasons can have

wood in the same note gives six but little weight, against the prac-

reasons (I may add) why the Canon tice of the first thousand years of

should be said secreto : " Primaest, the Church. See also, below, Note

quia Deus cordis, non vocis, cla- 3. p. 79.

Iprcface, ciii

creatore crcatura a populo veneretur. * Still it is not
to be forgotten that the ancient English Uses do not con
tain such a rubric, as does the modern Roman missal, viz.
immediately succeeding the pronouncing of the Words ;
itim hostiam consecratam genuflexus adorat."

There seems to be no need whatever to accumulate
evidence either to prove or to disprove the fact, of the
expressed decisions of the church of England having
reached to such an extent as the later decrees of the
church of Rome : let it be allowed that for some two or
three centuries her canons may be so interpreted,
although not necessarily so. Errors and abuses had been
gradually creeping into the English, as well as into other
branches of the Church of Christ ; and far more impor
tant is it to ascertain, on such a point, the doctrine of
the primitive fathers and liturgies, than of councils and
canonists of the middle ages.

To limit the effect of the recital of the Words kk This
is My Body;" "This is My Blood;" to SMV how far
they reach, and where they stop, in the consummation
of the Eucharist; and how little is the consequence of
the pronunciation of them, "no prayers having preceded,

*- HV/A iH.v. Concilia, tinn. ii. ji. ffiir inrfe dirinihu prmi.\si intn i-

132. t t nt" Cap. 10:J. IHU. l&gt;&lt;it,nn&gt;.

ft&lt; Is it possible, on the other Auct. tnm \. p. 1210. The italics

hand, (although some writers of are in that edition.
no small authority have gravely And from what Zawaria savs

cited it,) that any person can be- Ribl. Ritualis, tout, iii.p. cxvj. the

lievo the legend told by the author shepherds spoke only the words of

&lt;&gt;t the Gemma Ammo* 9 He is consecration, " vcrba consecratio-

hrintrinir arguments against the nis," as they are limited by the

audible saying of the Canon. " l-Vr- Church of Home. He says, that

tur, dum canon primitus publice once he did not give credit to this

quotidie recitaretur, ab omnibus story : but having seen it in other

per usuin sriretur, et cum eum pas- writers than the author of the

super panem et ri- Gemma," he since supposes it

dicer ent, rcpente cnrnem et to have been true. The other au-

- invenirent, at- thors to whom Zaccnria alludes, are

and none following, is not within my purpose, nor should
I dare to attempt it. That joined with the other essen
tial rites, which without exception all the early liturgies
contain, they are productive of the most mysterious
effects is not for one instant to be doubted or denied.

Hear S. ChrySOStom : " 2pjua TrXypw urrmtv o Ispevs, roe,

(7T*. TOUTO jtxou KTTI TO (Tw^ota, &lt;pv\&lt;ri. TOUTO TO

^tftt T&lt;* Trpojaj/xsi/a." 64 And S. Augustine: "Dixi vobis,
quod ante verba Christi quod offertur, panis dicitur, ubi
verba Christi deprompta fuerint, jam non panis dicitur,
sed corpus appellatur." 65 So again, S. Ambrose : " Ante
benedictionem verborum coelestium alia species nomi-
natur, post consecrationem corpus significatur. Ipse
dicit sanguinem suum. Ante consecrationem aliud di
citur, post consecrationem sanguis nuncupatur."* ; It may
be argued that by " consecratio" in this place S. Am
brose means the Service, not the mere and only repeti
tion of the words. But ag^ain, the same Father declares :
" antequam consecretur, panis est ; ubi autem verba
Christi accesserint, corpus est Christi. Ante verba
Christi, calix est vini et aquae plenus : ubi verba Christi
operata fuerint, ibi sanguis Christi efficitur." 67 And,
once more, S. Irenseus : " Quando ergo et mixtus calix,
et factus panis percipit verbum Dei, et fit Eucharistia
sanguinis et corporis Christi, quomodo carnem ne-
gant capacem esse donationis Dei ? etc." And presently

Durand, Innocent, and Belethus ; body as wel as y e priest." Edit.

by each of whom the same tale is 1563.yb/. 129.

related. Becon, in his Reliques of 64 Hom&gt; L p

Rome, has some curioiis remarks Opera, torn. \i. p. 453.

upon this story : and not unfairly 05 ^^ ^^ ^ ^

argues, that those who believe it

must believe also "that any laye 6 P e %steriis. cap. ix. Opera.

man, if he can pronounce the words tom 1U P- 340&lt;

of consecration, havyng bread lay- 67 De Sacramentis. lib. iv. cap.

ed upon a stone, may make Christes 5. Opera, tom. ii. p. 372.

Ipreface, cv

afterwards in the same chapter, speaking of the bread and
wine he says: " percipientia verbum Dei Eucharistia
fiunt, quod est corpus et sanguis Christi." 1

But neither these nor any of the fathers, give any tes
timony which declares that solely by the repetition of
the words of Institution, the Eucharist is perfected.
Ircna?us, whose remarkable teaching I last quoted, him
self in another place attributes the same effect to invo
cation of the Deity. " Quemadmodum enim qui est a
terra panis, percipiens invocationem Dei, jam non com-
munis panis est, sed Eucharistia, ex duabus rebus con-
stans, terrena et coelesti : sic et corpora nostra percipi
entia Eucharistiam, jam non sunt corruptibilia, spem
resurrectionis habentia. And before him S. Justin in
his second apology declares that the Eucharist is conse
crated "per preces." This place of S. Justin Bcllar-
min, 70 who cites it, meets by saying that the holy apolo
gist afterwards explains himself, and adds, that by these
prayers he meant the words of Christ, "77//.v /.v &gt;////
Body, TV/As* /.v J/// Blnod? But it is not true that Justin
Martyr adds those words, or at all mentions the institu
tion of the sacrament from the Gospels, except to prove,
that the Eucharietical bread and wine are the Body and
Blood of the Lord ; and he is very far from asserting
that the words of Christ, are the prayers by which the
Eucharist is consecrated : indeed, who without some ap
pearance of absurdity, could say so ?

Origen declares that " the Eucharist is sanctified by
the word of God and by Prayer." 1 S. Cyril of Jeru-

* Contra Haeres. lib. v. cap. 2. 71 Tom. ii. p. 17. The same
Opera, p. 294. Father asserts, writing against Cel-

* Ibid. lib. iv. cap. 18. Opera. sus, that we " eat the sacrificial
;&gt;. 251. The reader will excuse, I bread, which is by prayer made a
doubt not, my having quoted the holy Body, sanctifying those that
whole of such a sentence. make a righteous use of it." Book

70 De Eucharistia. fib. iv. cap. viii. ;&gt;. 399.

preface;

salem, that " the invocation being completed
$s ywofiiwii) the bread is made the Body and the wine the
Blood of Christ." 72 S. Gregory Nyssen, that "the
Eucharist is sanctified by the word of God and prayer,"
and at the end of the same chapter that " by the power
of the Blessing, (T mg fuAoyta? &lt;JW#jwiE*) the nature of the
holy symbols is changed." 73 And, once more, S. Augus
tine : " Corpus Christi et sanguinem dicimus illud tan-
turn, quod ex fructibus terrse acceptum et prece mystica
consecratum rite sumimus ad salutem in memoriam
Dominicse pro nobis passionis." 74

Nor are there wanting later writers of the highest au
thority, who speak to the same effect, up to the time when
another and a new opinion was definitively settled by a
synodical decree. Thus in the ninth century, Amalarius,
includes more than the mere repetition of the Words,
under the essentials of a valid consecration : " Cum
satis esset sola benedictio Episcoporum aut presbytero-
rum, ad benedicendum panem et vinum, quo reficeretur
populus ad animarum salutem." He declares that the
attendance of singers and readers and the observance of
the usual solemnities, are not necessary, but the u sola
benedictio." Somewhat later, Rhabanus Maurus, ex
plaining the term Sacrificium, as applied to the Eucha
rist, says : " Sacrificium dictum, quasi sacrum factum,
quia prece mystica consecratur in memoriam Dominicse
passionis, unde hsec, eo jubente, in corpus Christi et
sanguinem Domini, quod dum sit ex fructibus terrse,

7 ~ Cutech. My stag. 1 . on this subject. But these are suffi-

73 Orat. Catechet. 37. cient for m y P reseilt P ur P ose If

the reader would enquire further.,

74 De Trinitate. lib. iii. cap. 4. he will find a large number of au-
The extracts which I have given thorities from the Fathers, on this
above, are but a few out of many point, arranged chronologically in u
which, if J had thought it necessary, posthumous tract of the very learn-
might easily have been added, from ed Grabe : " De forma Consccra-
collections already made by writers tionis Eucharistice." 172J.

[preface. evil

sanctificatur, et fit sacramentum, operante invisibiliter
spiritu Dei." 75 And in his next chapter, the same au
thor tells us : " Sicut corpus Christi aromatihus unctum
in sepulchro novo per piorum officium condehatur, ita
modo in Ecclesia mysticum corpus illius cum unguentis
sacra? orationis conditum, in sacris vasis ad percipien-
dum fidelibus per sacerdotuni oiKcium administratur."
And once more, even in the homilies read to the Eng
lish people in the 15th century, we have this remark
able testimony : 1 quote, from the Librr Festivalis^ a
part of the sermon on Corpus Christi day : where we
read, " All crysten peple that wyl be saucd, inuste haue
sad byleue in the holy sacramente, that is goddes owne
body in fourme of brede, made bv the vertue of crvstes
wordes that the prest sayth, and by workynge of the
holy goste. "

If then we rely, as we are bound to do, not upon the
Unsupported assertions of late councils of the church of
England, before she had freed herself from difficulties
which were sure to follow in their course, her acceptance,
though but for a short time, of so great an error as the
doctrine of transubstantiation ; but on the contrary, upon
the consent of a thousand years of the Catholic Church,
upon the united voice of the fathers of the first five cen
turies, and more than all upon the unvaried testimony of
the primitive liturgies ; we shall find that certain rites, at
least three in number, were always observed in the con
secration of the Holy Eucharist ; and because we do so
find them, we cannot be exceeding our due bounds, in
supposing them to be essential. They may perhaps bo
more clearly expressed in one Form than in another :
still, in some degree or other, if in such a case we may
speak of degrees, they are most certainly in all. If

!? l)e Iiistit. Clericorum. lib. i. 4to,n.d. in my possession.
//. 32. firm, settled. See Monumenta Kit.

om nn edition, by Pynson, ml. ii./&gt;. 29. Note 75.

therefore, these rites are essential, there cannot be a
valid consecration of the Eucharist according to any
Form in which they are not to be found. As in the case
of another sacrament, viz. that of Baptism, the blessings
and privileges attached to it, are not (so far as we know)
to be obtained, except there be an authorized Minister,
and the proper Matter, and the proper Form. 77

These three rites are, the recital of the Words of In
stitution, the oblation of the Elements, and a prayer for
the descent of the Holy Spirit, to make them in effect
the Body and the Blood of Christ. 78 All these are in the
old liturgy of the English church, according to the va
rious Uses which were permitted before 1548 : they are
expressly and in clear words in K. Edward s first Book
of 1549 : less clearly but still in the second Book of
1552 : and lastly, in our present Service.

I shall for the present pass by the consideration of our
present liturgy, and that, so similar to it, of 1552 : and
as briefly as possible give the necessary extracts from
the old English missals, and from the first Book of King
Edward.

The recital of the History and Words of Institution
is most plain in all of these. In the Salisbury, York,
Hereford, and Bangor missals these words occupy a con
spicuous place, often distinguished also by a variety in
the type or writing. "Qui pridie quam pateretur, ac-
cepit panem in sanctas ac venerabiles manus suas, et
elevatis oculis in coelum, ad te Deum Patrem suum om-
nipotentem, tibi gratias agens, benedixit, fregit, deditque
discipulis suis, dicens : Accipite et manducate ex hoc
omnes. Hoc EST ENIM CORPUS MEUM. Simili modo
postquam coenatum est, accipiens et hunc prseclarum

77 In saying an authorized Mi- declared permission,
nister, I would avoid disputes upon 78 I omit for the present any

the question of Lay- Baptism, ad- mention of the ceremony of mixing

ministered in the Church, by her water with the wine.

preface. cix

calicem in sanctas ac venerabilcs nianus suas : item tibi
gratias agens, bcnedixit, deditque discipulis suis, diccns :
Accipite, et bibite ex eo omnes. Hie EST ENIM CALIX
SANGUINIS MEI, NOVI ET /ETEKXI TESTA MENTI : MVSTEKIUM
FIDEI : QUI PRO VOBIS ET PRO MULTIS EKFL XDETUlt KV
IIEMISSIONEM PECCATOKUM. HaBc quqticscuiiquc fcceritis,
in mei meinoriam facietis."

In the first Book of Edward : " Who in the same
nyghte that he was betrayed : tooke breade, and when
he had blessed, and geuen thankcs : he brake it, and
gaue it to his disciples, sayinge : Take, eate, this is my
bodye whiehe is geuen for you, do this in remembraunee
of me. Likewise after supper lie toke the cuppc, and
whe he had geuen thankes, he gaue it to them, saying :
drink ye all of this, for this is my bloude of the newe
Testament, whiehe is shed for you and for many, for
remission of sinnes : do this as oft as you shall drinke
it, in remembraunee of me."

77/6 Prtu/er for the (Icsccnf of fh&lt;&gt; Holt/ tijtirif is
by no means express in either of the ancient English
Uses, or in the Roman ; still it is included in the follow
ing petition : and necessarily must bo, if only by the
operation of the Third Person in the Blessed Trinity,
the sacred elements are indeed made the Body and the
Blood of Christ. And who would deny this? The old
Missals and the Roman invocate the Holy Spirit there
fore in the prayer : " Quam oblationom tu Deus in
omnibus, qiursumus, benedictam, adscriptam, ratam,
rationabilem, acceptabilemque facere digneris : ut nobis
Corpus, et Sanguis fiat dilectissimi Filii tui Domini
nostri Jesu Christi/ 79

19 Much more express, I would terbury. In the Office for the Epi-

rcinark, is the invocation in the old phany we find a proper Preface with

Gallic liturgy used in the extreme the prayer, " ut qui tune aquas in

west before the days of Charle- vina mutavit; nunc in Sanguincm

magne, and of S. Augustin of Can- suum oblationum nostrarum vina

ex Preface,

But in Edward s first Book the prayer is in plain
words : " Heare us (o mercifull father) we beseche thee :
and with thy holy spirite and worde vouchsafe to blesse
and sanctifie these thy gyftes, and creatures of breade
and wyne, that they maye be unto us the bodye and
bloud of thy moste derely beloued sonne Jesus Christe."

The Oblation to the Almighty God of the Body and
Blood of Jesus Christ was in this form in the old Eng
lish Uses, after declaring how mindful both priest and
people were of the passion, resurrection, and ascension
of the Son : " Offerimus prseclarse Majestati tuse de tuis
donis ac datis, hostiam puram, hostiam sanctam, hos
tiam immaculatam : panem sanctum vitse seternse, et
calicem salutis perpetuse."

In the first Book of Edward : " Wherefore, O Lorde
and heauenly father, accordyng to the Institucyon of thy
derely beloued sonne, our sauioure Jesu Christe, we thy
humble servauntes doe celebrate, and make here before
thy diuine Maiestie, with these thy holy giftes, the me-
moriall whiche thy sonne hath willed us to make : hauyng
in remembraunce his blessed passion, mightie resurrec
tion, and glorious ascension, entyerely desyringe thy
fatherly goodnes, mercifully to accepte this our Sacrifice
of prayse and thankes geuinge."

We know that of these services the more ancient were
derived, by a constant succession, from the very highest
antiquity, their source being no less than Apostolic :

convertat : et qui aliis saturitatem, nem, quam tibi de tua terra fructi-

meri potatione, concessit ; nos po- ficante porregimus, coelesti permu-

tationis suse libamine, et Paraclyti neratione, te sanctificante, suma-

Spiritus infusione sanctificet. Per mus. Ut translata fruge in Cor-

Dominum, &c." And again, upon pore, calice in Cruore, proficiat

the Feast of the Assumption, in meritis, quod obtulimus pro delic-

the " Post Mysterium" " Descen- tis. Praesta omnipotens Deus : qui

dat, Domine, in his sacrifices tuse vivis et regnas in saecula." TTio-

benedictionis coaeternus et coopera- mas. Codic, Sac. 287. 293.
for Paraclytus Spiritus : ut oblatio-

Ipreface. cxi

and of the latest it will be sufficient to remember how
acknowledged and undenied at any time in tbe church

of England is the excellence of the first Book of King
Edward the sixth. I have already spoken of the asser
tion that it was compiled by the aid of the Holy Ghost,
but more than this (the evidence of friends) is the testi
mony given by the Act itself by which it was superseded
in 1552 : this, whilst it enjoins the observance of ano
ther Form, expressly recognizes the excellence of the one
which it abolished as being u a verve Godly e ordre,
agreeable to the woorde of God, and the primative
Ghurche ;" and declares that it had been made (to use
its own language) tl t ullv perfect" to please too scrupu
lous & tender consciences : and to set at rest doubts
which had arisen "rather by the curiositie of the minis
ter and mistakers, then of ////// of /if/- irorf/i// r

" The Act for Uniformity. -*&gt;th and (5th K&lt;lw. VI. cap. I.

cxii preface.

CHAPTER VII.

|N all the Forms which we examined in the
last chapter, it is evident that the essential
rites which I have spoken of are to be found :
to this fact let us add an extract from the
Homily of the worthy receiving of the Sacrament : and
it will indeed appear, as I have said, of no slight im
portance according to what Order we administer the
Eucharist, and make the enquiry an anxious one, whe
ther we do in the first place administer rightly and validly
consecrate ; whether, secondly, we give due prominence
to all, and have not obscured any, of the necessary parti
culars of the celebration of so great a Mystery. The
Homily declares : " Before all things, this we must be
sure of especially, that this supper be in such wise done
and ministered, as our Lord and Saviour did, and com
manded to be done, as his holy Apostles used it, and the
good fathers in the primitive church frequented it." 81

Now, of these two questions, the first is infinitely of
the greatest consequence : if the liturgy of any Church
has the essentials which the consecration of the Holy
Eucharist requires, whether they be all expressed or
implied, whether they be clear to every one s compre
hension, or somewhat hidden in obscurity of language, or
in a deficiency of detail, nevertheless the consecration is
complete, the Divine commands fulfilled, and the pro
mised benefits conveyed. Hence, the second question is
important rather in its bearing upon the general belief
which is inculcated upon the members of the Church ;
and there may be reasons, and just reasons, why at

81 Book of Homilies. Edit. Oxford. 1832. /&gt;. 404.

Ipreface. cxiii

certain periods in the existence of any Church, it
may become a matter almost of necessity, that certain
great truths, which have been perverted and abused,
should for a time be veiled from the common sight and
hearing of the people. But they must not be denied :
and it demands a most accurate judgment, in the rulers
of a Church, not only to know the time when such a
course of conduct is to be advised, but the limits beyond
which it cannot be permitted to go : and Truth being in
her very nature open, it is not without risk of spreading
errors that any reserve can be allowed. If this is so, as
it undoubtedly is, in other branches of religious teaching
and practice, it is no less in the matter of liturgies and
rituals : people are not a little influenced by their con
stant use, and they unconsciously adopt from them doc
trines, as it may happen, of absolute necessity to be be
lieved, or to be rejected.

If in what I am about to say, I may seem to speak too
boldly upon subjects which, it is confessed, the Church
of England in her liturgy does not plainly and openly

o* .

lay before her children, the reader must, remember, that
not only the causes which once influenced her to be
cautious and reserved may have passed away, but that
fears of another kind, and contrary reasons may now re
commend quite a different course : that one danger
having been happily removed, the precautions which
were once wisely taken against it, may in their turn
become productive of injury to some : and that if it is
impossible or even unnecessary that the Church herself
should by another deliberate revision correct and meet
this new difficulty, it surely is not a merely lawful thing
that her servants and ministers should explain her
meaning, and vindicate the purity of her faith, and the
sufficiency of her practice.

It is not to be denied that there have been for many
years most lax opinions prevalent with respect both to
the nature of the Holy Eucharist, and to the blessings

Preface*

which are to be obtained through its reception. In the
Church these have been in some measure restrained by the
existence of a liturgy, in which are to be found, in con
formity with the early and later Canons, the essentials
of a valid administration : but the extent to which these
opinions have spread, where such restraint has been re
moved, and men have been suffered to follow whither
they would their foolish judgment, is fearfully apparent
in the irreverent and impious celebrations by which
various sects in this country profane the Lord s Supper.
On the other hand, it is not that our people disbelieve
the great doctrines which the Eucharist involves, but
they either are ignorant of them, or think them of se
condary importance. The members of the Church of
England, by God s blessing, well know that none but a
priest can stand in their stead before the Holy Table,
and offer in their behalf the solemn prayers and praises
of the Office of the Communion ; that none but a priest
can consecrate the elements ; they believe also that the
blessings attached to a worthy partaking are very great;

but how much is there which thev forget, or which never

has been taught them !

They have been told and rightly told, that the natural
Body and the natural Blood of Jesus Christ are not
given them ; but not with equal earnestness that the
Body and the Blood are really given. They have been
told and rightly told, that the elements of bread and
wine remain after consecration unchanged in sub
stance, but not also that after consecration those elements
are no longer common bread and common wine, but that
they are endued with another and mvsterious efficacy,
tending to a better purpose than the mere supporting of
man s earthly life. They have been told and rightly
told, that Jesus Christ made but one oblation of Himself
once offered, but not that there is also in the Eucharist
another commemorative but most true oblation of His
Body and His Blood. They have been told and rightly

preface.

cxv

told, that it is a dangerous deceit to say the priest does
offer Christ in the sacrifice of masses, but not that all
antiquity and all ancient rituals testify, that in the Eu
charist the Body and the Blood of our Blessed Lord are
offered as the efficacious and propitiatory sacrifice for
the living and the dead. 82

w " The ancient Fathers were
wont to call the Eucharist Sticri-
Jicinm landit et gratiamm fic
tion i-s ; not exclusively, as if there
were no other sacrifice but that ;
for they called it also, Sncrijicium
commcmorationig, and Sacri/Sciwm
Spiritus, and Sacrifieium obxeyi/ii
&c : and which is more, Sacrificiton
rrruin ct propitiatorium : all other
ways but this the Eucharist, or any
other sacrifice we make, are im
properly and Sfcttndum qitfindmn
rinulitudincm, called sacrifices.
The true and proper nature of a
sacrifice is, to be an oblation of
some real and sensible tiling made
only to (Jod, for the acknowledging
of man s subjection to (iod, and of
His supreme dominion over man,
made by a lawful minister, and per
formed by certain mysterious rites
and ceremonies, which Christ and
his Church have ordained. There
fore as there never was, nor could
be any religion without a God ; so
there never was nor could be any
without a sacrifice, being one of
the chiefest acts whereby we pro
fess our religion to Him that we
serve. * Jty. Overall : in the Ad
ditional Notes to Nicholls on the
Common Prayer : p. 49.

" The Eucharist may very pro
perly be accounted a sacrifice pro
pitiatory and impetratory both, in

this regard ; because the offering
of it up to (Iod, with and by the
said prayers, doth render God pro
pitious, and obtain at His hands the
benefits of Christ s death which it
represented! ; there can be no cause
to refuse this, being no more than
the simplicity of plain Christianity
enforceth." JTiornrfike. Epilogue.
b. iii. c. v. /i. 4*2. Again, the same
writer : 4 It cannot be denied that
the Sacrament of the Eucharist is
both propitiatory and impetratory."
And, once more : " If the profes
sion of Christianity be the condition
that renders (iod propitious to us,
and obtains for us the benefits of
Christ s Passion : and that the
receiving of the Kucharist is the
renewing of that profession, by vir
tue whereof the faults whereby we
have failed of that profession, for
that which is past, are blotted out,
and we, for the future, are qualified
for the blessings which Christ s
Passion tendereth ; then is the Eu
charist a Sacrifice propitiatory and
impetratory, by virtue of the conse
cration, though in order to the par
ticipation of it." p. 46.

" There is one proof of the pro
pitiatory nature of the Eucharist,
according to the sentiments of the
Ancient Church, which will be
thought but only too great ; and
that is the devotions used in the

CXV1

Preface,

As I have said just above, there may have been, and
doubtless were, most weighty reasons why certain great
doctrines of the Gospel should for a season be in a mea
sure veiled : but if our present Service is obscure, and

liturgies, and so often spoke of by
the Fathers, in behalf of deceased
souls: there is, I suppose, no li
turgy without them, and the Fathers
frequently speak of them. The
Ancients did not use these prayers,
as if they thought of a purgatory :
nor did they allow prayers to be
made for such, as they thought ill
men, either as to principles or prac
tice : they prayed for the Virgin
Mary, Apostles, Patriarchs, &c.
and such as they believed to be
like them. The use I make of it
is to prove, that the Ancients be
lieved the Eucharist a Propitiatory
Sacrifice; and therefore put up
these prayers for their deceased
friends, in the most solemn part of
the Eucharistic Office, after the
symbols had received the finishing
consecration." Johnson. Unbl.
Sacr. vol. i. p. 292.

Nothing can be more true than
the fact which this very learned
writer states, that anciently the
Apostles and the blessed Virgin
especially among the dead Saints
were prayed for; a point of the
highest importance, and to which I
shall briefly refer again presently.
But how different, how absolutely
contradictory is the modern prac
tice and doctrine of the church of
Rome : which insists upon extend
ing prayer for the dead far beyond
any limits sanctioned by Scripture
or antiquity, and forbids that use

of it which is authorized by the one,
and may reasonably be grounded
on the other. " Martyri, vel cuili-
bet Sancto faceret injuriam ille, qui
pro eo beatam in coelo vitam de-
gente, oraret." Angela Rocca.
Opera, torn. i. p. 139. (239.)

This is a long note, yet these are
but few out of many authorities to
the same purpose : I shall however
add but one more, the judgment of
the present Bishop of Exeter. " Not
only is the entrance into the Church
by a visible sign, but that body is
visible also in the appointed means
of sustaining the new life, especially
in that most sacred and sublime
mystery of our religion, the Sacra
ment of the Lord s Supper, the
commemorative Sacrifice of the
Body and Blood of Christ ; in which
the action and suffering of our great
High Priest are represented and
offered to God on earth, as they
are continually by the same High
Priest Himself in heaven; the
Church on earth doing, after its
manner, the same thing as its Head
in heaven; Christ in heaven pre
senting the* Sacrifice and applying
it to its purposed end, properly and
gloriously; the Church on earth
commemoratively and humbly, yet
really and effectually, by praying
to God (with thanksgiving) in the
virtue and merit of that Sacrifice
which it thus exhibits." Charge
to the Clergy. 1836. p. 43.

Preface.

all men uiust allow this, it is impossible to say how much
of the omission of sound teaching, and consequent for-
getfulness, has been caused by that obscurity. The
direct prayers which were in the primitive Forms had the
sure and good effect of keeping up in the minds both of
the priest and people a remembrance of the solemn
truths which were expressed in them. Plainly to pray
for the descent of the Holy Spirit upon the bread and
wine, and in plain words to offer up the sacrifice, could
not but be followed by a corresponding faith. Practice
and Belief would go hand in hand. But less plain words
were to be used : deep mysteries which pass human un
derstanding had been explained after a carnal manner,
and it seemed right to the church of England that she
should attempt to check the errors which were abroad,
to correct the abuses which had followed such an ex
planation, by a less open declaration for a time of the
truths themselves. She trusted also, that by the grace
of God, the doctrines of which 1 speak might still bo
retained, not merely in the liturgy, but in men s minds.
Unhappily, to a wide extent her hopes were disappointed.
The plan adopted was not followed solely by good
results. Its effects were similar to those which were
produced by the more open violence of breaking down
altars, and violating churches : " When men saw an
altar broken down with every indignity, and all its costlv
furniture supplanted by a linen cloth, and the con
veniences of a domestic table, no preaching could make
them yield the latter a reverence denied by their teachers
to the former." Both parties agreed in tracing this to
the same cause. " John Bradford, when the harbingers
of persecution were gathering round him, exclaimed,
4 the contempt of the sacrament in the days of Edward
hath caused these plagues upon us presently. Brokes,
in his sermon before Queen Mary, in like manner traced
the death of religion to the defacing of churches, in
spoiling their goods and ornaments, the breaking down

CXV111

preface*

altars, throwing down crosses change in altars, change
in placing, change in gesture, change in apparel. " 83

Her liturgy is a sure test of the Catholicity of any
Church. 84 There may be canons, and articles, (more
especially if they are chiefly negative) and forms even of
Common Prayer, which if they touch not upon vital
points may escape censure, and, answering the ends
which they propose, be worthy of praise. But the
liturgy is the great storehouse in which we are to look
for and find the necessary declarations of the highest
Catholic Truths, the unhesitating reception of the most
deep mysteries, and the expressed confident expectation
of obtaining the best gifts which have been vouchsafed
to man. 85 This may be relied upon as a mark which

83 Sketches of the Reformation :
by the Rev. J. Haweis. p. 1 14. See
also K. Henry s last speech to his
parliament in 1.545 ; Collier, vol.
ii. p. 208 : and the preamble of the
Act. 1. Edw. VI. cap. 1 : which
was a penal statute, to such an ex
cess had profaneness reached,
against irreverent speaking of the
Sacrament of the Holy Communion.

84 " Sunt enim (says Renaudot,
speaking of the Eastern Liturgies,)
non unius quantum vis magni doc-
toris, voces et verba, sed Ecclesia-
rum, quse cum unanimi consensu earn
sacrorum formam, precesque proba-
verunt, legis ilia vim obtinent, qua,
si sacras literas excipimus, major
esse nulla potest. Nee id noviter
excogitatum est, cum precum Ec-
clesiae testimoniis Augustinus Pela-
gianos confutaverit, ut a Coelestino
Pontifice et aliis factum est." Dis-
sertatio. 52.

So Muratori : " In tot enim ora-
tionibus, ritibus ac ceerimoniis iden-

tidem dignoscitur, quid Ecclesia
orthodoxa credat de Unitate ac
Trinitate Dei, de Divinitate, Incar-
natione, cseterisque ad Dei Filium
spectantibus, uti et de Divinitate ac
potentia Spiritus Sancti, et de aliis
Ecclesise Catholicee capitulis. Prop-
terea ad hunc ipsum fontem recur-
rebat sanctus Augustinus, quod et
alii ex patribus prout occasio fere-
bat prastitere. Nam quae ibi dog
mata occurrunt, non unius privati
doctoris sententise sunt, sed uni-
versae illius Ecclesiae, quae iisdem
Liturgiis utebatur." De rebus Lit.
101.

The Bishop of Exeter in his
Lordship s late protest against the
consecration of another Bishop of
the English church at Jerusalem,
makes one of his reasons to be the
objectionable character of what is
called the German Liturgy: as
" being grievously defective in more
than one momentous particular."
p. 5.

[preface*

cannot deceive : ambiguous statements in other formu
laries, comprehensive yet half-doubting confessions of
Faith, cannot supply the evidence which a liturgy alone
can give. During the Holy Service, in all ages, even from
the earliest, the priests of Christ s Church, knowing
that they are surrounded by tried and approved believers,
knowing that the half-instructed and the unreconciled,
and trusting that the timid and the scoffer and the
merely-curious have been dismissed and put forth from
among them, remove without reserve the veil which
covers the secrets of the Gospel, praise God for all His
mercies from the beginning of the world, pray to Him
boldly for the blessings which lie has promised, speak of
the Flesh which must be eaten and the Blood which
must be drunk if we would live eternally, and hiding
nothing, obscuring nothing, consecrate by the power
which has been given to them the simple elements, and
endue them with the very efficacy of the very Body and
the Blood of Christ.

I cannot but believe, seeing the evils which are so
widely dispersed throughout this land ; the heresies which
hundreds preach, and thousands think but little of; and
the carelessness, to say the least, with which numbers of
our people, otherwise it may be well instructed and of
sober lives, regard the Communion of the Supper of the
Lord ; seeing all this, I cannot but think it would have
been well for the members of the church of England if
the reviewers of her liturgy had remembered, not only
(as they did) the doctrine of the early disciples in the cele
bration of the Eucharist, but their openness no less : if
they had not alone been anxious to secure what the
testimony of every age assured them were essentials, but
had also boldly proclaimed them to be so, and assigned
them therefore their due prominence. But we know the
difficulties by which in their day they were surrounded,
and they could not foresee the dangers which encompass
vs; and let us never forget, with all gratitude, that it is

cxx Preface,

one thing to possess a service, claiming to be a liturgy,
which really wants the essentials ; and it is another to be
content with, and thankfully use a liturgy in which these
are not wanting, but obscured.

Throughout the old liturgies, equally of the Western
and the Eastern Churches, there is the constant recog
nition of a doctrine which is not in modern days undis
puted. Upon this subject some notice seems to be
necessary, though I shall make but a few brief remarks,
because there are several excellent works which treat
fully of the matter. I mean that there is a real and
material Sacrifice in the Eucharist.

Whatever may be the evidence for many chief truths
received in the Church, whether for episcopacy, for in
fant baptism, for the observance of the Lord s day, or
for the inspiration of sacred Scripture, the same evi
dence, both in kind and degree, is there for the doctrine
of a true sacrifice in the Supper of the Lord. There
are texts from the sacred Scripture which cannot reason
ably be explained other than by referring them to a
Priesthood, an Altar, and a Sacrifice : there are abun
dant testimonies from the fathers of the first four cen
turies, clearly enough teaching us, in spite of their
habitual caution when speaking of so great a mystery,
how those texts are to be understood, if we would under
stand them rightly. We must be prepared to doubt
every practice and every article of faith of the early
Church, if we are determined not to allow the force of
the multiplied witness which can be brought to bear
upon this point ; from fathers, and councils, and canons,
and rituals, all telling us the same thing, all speaking to
us in every nation, at every time, with one voice, of the
Altar, and the Service, and the Sacrifice.

And these are words which are not to be explained
away. Not only are modern opinions and notions of no
value in opposition to the original records of the Chris
tian Church, but upon those records we are bound to

preface. cxxi

put the same meaning in which they were at first under
stood. The Oblation, the Cup, the Bread, the Sacrifice,
the Table of the Lord, 86 the Altar, Blessing the sacred
Elements, Offering them, Giving thanks to God, are
terms whose meaning could not be mistaken, when Jews
and Heathens were in the habit of offering sacrifice :
neither would such have been employed either by the
Divine Writers or by the fathers, unless they were to be
understood in their then general and proper sense.
How dangerous must have been the use of them, if they
were to be interpreted metaphorically onlv, at a time

when the Church was anxious above every tiling to do-

stroy utterly belief in and reverence for idols, and hea
then ceremonies and rites.

A denial of the Christian sacrifice leads easily to a
denial of the priesthood. There cannot be the one with
out the other, and we cannot say how much need there is
of the latter, where the former is not appointed. From

M "If it be said, S. Paul calls Cardinal Perron. " The Holy Ku-
thc Holy Hoard a Table: I an- charist being considered as a sacri-
swer, No, not simply a tab/r, but tire, the same is fitly called an Al-
the Lord s Table. 1 Cor. x. 21. tar: which again is as fitly called a
And I have elsewhere proved, that Table, the Eucharist being con-
by this expression we are to under- sidered as a Sacrament. Nyssen
stand an Altar; for wherever else with one breath calleth it fly tnacmj-
it is used in Scripture, that is clearly ci tv, that is, an Altar ; and itpa,
the meaning of it. As the reader rpamifa) that is, the Holy Table,
may be satisfied, by perusing the Which is agreeable also to the
four places, where we meet with Scriptures. For, the Altar in the
this word in the Old Testament ; old Testament, is by Malachi called,
viz. Ezek. xli. 22. xliv. 16. and menta Domini. And of the Table
Mai. i. 7. 12. The truth is, the in the new Testament, by the
Table of the Lord was the most Apostle it is said, habcmus A/tare.
honourable title that the Prophets Which, of what matter it be, whether
and Apostle could give to a proper of stone, as Nyssen : or of wood,
Altar." Johnson. Unbl. Sac. 1 . as Optatus, it skills not. So that
311. the matter of Altars makes no dif-

So also, Bishop Andrewes in his ference in the face of our Church."
Answer to the xviiith Chapter of

preface,

saying that there is no sacrifice except what is literally
and entirely spiritual, a few steps bring us to the aban
donment of a priesthood, of the episcopate, to a con
tempt of the great grace of orders and Apostolic bene
diction, to a rejection of tradition as the recognized ex
positor of Holy Writ, to a setting up of our own judg
ments, whatever we may assert to the contrary, as the
infallible guides whom we are determined to obey.

The command, " When thou fastest, be not of a sad
countenance, but anoint thine head and wash thy face,
that thou appear not unto men to fast, but unto thy
Father which is in secret," has been allowed to be a
conclusive scriptural argument for the necessity of fast
ing under the Christian dispensation. What reason
then have any to deny the same conclusion for the con
tinuance of a proper altar, and therefore for a proper
material sacrifice, to be drawn from the text, " if thou
bring thy gift to the Altar, and there rememberest that
thy brother hath ought against thee ; leave there thy
gift before the altar, and go thy way ; first be reconciled
to thy brother,, and then come and offer thy gift." 87

It has been argued that our present liturgy speaks of
the " sacrifice of praise and thanksgiving ;" and also,
" that we offer and present unto the Lord, ourselves,
our souls and bodies to be a reasonable, holy, and lively
sacrifice ; " and therefore that there is no other sacrifice,
and that the priest does not also offer the Body and the
Blood of Christ. But we might quite as justly conclude
from the words of the collect for the Sunday next before
Easter, that the sole end of our Blessed Saviour s taking
upon Him our flesh, and suffering death upon the cross,
was " that all mankind should follow the example of His
great humility:" 88 which would contradict the state-

87 See Mede upon the argument Collect. Almighty and ever-
from this text. Works, p. 390. lasting God, who of "thy tender

cxx

mcnt of another collect almost immediately succeeding,
that the Almighty God has given His only Son to be

unto us not only "an ensample of godly life," but also
" a sacrifice for sin." 89

I would notice a charge which is very often brought
against the advocates of the Christian sacrifice, viz. that
of priestcraft : a word of ill meaning in its common
acceptation, calculated to arouse the passions of the
ignorant, and the alarms of men who are anxious to deny
what they do not wish to be the truth. Let it however
be followed with the contempt and dislike and ridicule
which usually are in its train : these are vain weapons
of offence, these are but most insignificant annoyances in
comparison with the sharper pains that saints endured
of old : from those pains at present, by the great mercy
of God, the church of England is free : yet whether
they again recur or not, whether we have only lessor
evils to contend with, (and then, perhaps, so subtle is the*
adversary, we shall be accused of seeking, and provoking,
and saying we are strong to resist what we confidently
believe is not about to happen :) let us speak boldly all
that we believe sincerely, let us hold back no portion of
the whole Word of God. In this country, where so
many thousands claim to be baptized and confirmed
members of the Church, every priest sins who conceals

love towards mankind, hast sent thy dny after Euxtrr. Almighty God,

Son, our Saviour Jesus Christ, to who hast given thine only Son to

take upon him our flesh, and to be unto us both a Sacrifice for sin,

suffer death upon the cross, that all and also an ensample of godly life ;

mankind should follow the example (Jive us grace that we may always

of his great humility ; Mercifully most thankfully receive that his in-

grant, that we may both follow the estimable benefit, and also daily

example of his patience, and also be endeavour ourselves to follow the

made partakers of his resurrection, blessed steps of his most holy life ;

through the same Jesus Christ our through the same Jesus Christ our

Lord. Amen. Lord.
80 Collect for the Second Sun-

cxxiv preface,

the truth only through fear of giving offence. His plain
duty is " with all faithful diligence to minister the Doc
trine and Sacraments of Christ, as the Lord hath com
manded ; and to banish and drive away all erroneous
and strange doctrines contrary to God s word ;" and he
must claim and must assert, so that he may lead his
people to seek it at his hands, that he and others of his
order, are the sole dispensers of the best gift of God, the
food and earnest of immortality, the bread of life, the
Body and the Blood of Jesus Christ.

And another charge : that they who would speak thus
are but Romanists in disguise ; or at least are wavering,
and tending Romewards. Surely upon every point on
which we rightly can, the more we can establish a simi
larity of doctrine, I would not say of practice, between
ourselves and the church of Rome, the more we shall
keep stragglers away from her, and promote good feeling
between the two communions. They cannot be many in
number among us, who would hesitate to express their
earnest prayer that the English and the Roman churches
were at one again, and that through the western world
there might be fellowship once more ; which, when in
God s good time it comes, may well be looked upon as
an earnest of a restored communion with the East, to a
healing of the divisions which have torn asunder that
One Church, of which the seamless robe of her Incarnate
Lord was the appointed type.

And yet, how deep is the gulf between us ! the doc
trines of Transubstantiation and of Papal Infallibility
present an impassable barrier, through which we can
discern no opening, so long as the Church of Rome
denies communion to all who do not consent to them.
And it is our duty to contend against them : it is our
duty no less to point out their unscriptural character,
and false foundation, than to inculcate the truths which
I have spoken of above. If those truths are held also
by the Church of Rome, shall that be a just reason for

Ipreface. cxxv

our rejecting them ? shall we regard them, upon that
ground only, even with suspicion ? We do not argue so
in many other cases, why then in this ? There have
heen in former times men to whom the very sound of
Home brought tidings of nothing hut what was to be ab
horred, and they repudiated first one part of her creed,
and then another, first one observance and then another,
for the single and to them sufficient reason, that so it
was believed and done at Rome : until they left to them
selves little of Christianity but the name : and all that
was vital had been given up. Not so has the church of
England taught her children : she has rejected the errors
of the church of Rome, but the act of separation was
not hers at the first, (we trust, therefore, not the punish
ment,) and she has never been stripped, although they
may have been obscured, of the marks and tokens which
distinguish her as a true portion of the Holy Catholic
Church.

To return to our more immediate subject, the ancient
and modern liturgies of the church of England. None
would wish to sec restored the trifling observances and
the doubtful rites which the rubrics of the old services
enjoin. Writers of the Roman church have made many
objections against our present Form, several of which
are unfounded, or may be advanced equally against their
own, or relate to things which very few would seriously
complain of. A collection of these are to be found
in Mr. Palmer s book which I have already referred
to, 90 and among the latter class are such as, that par
ticular prayers and ejaculations, anointings, exorcisms,
&c. have been omitted. These may safely be left with
out more remark, and the reader, I doubt not, will justly
decide that they are as far as possible from necessary,
being mere additions or alterations of late ages, from

IJO Origines Liturgica?. vol n p. 9 18.

preface*

which the earlier liturgies are free. But it is our duty
to retort the charge, and express our dislike to much
still retained in the present Roman liturgy, but which
we have not in our own. The prayers and order of the
old Forms are derived from remote antiquity ; many of
the rubrics are comparatively modern and superstitious.
No one can read the Uses which are reprinted in this
volume, without acknowledging the truth of this. There
are directions " for so many crossings, so many various
gestures, that the priest should at one time stand, at ano
ther bow, at another kneel," without a reasonable cause ;
a that now he should look up, then down, now regard the
altar, then the people, kiss the book of the Gospels, or
the deacon, or subdeacon, at one time take the paten
between his finger and middle finger, at another hold
it in a different way :" all these are rules, which, whilst
we carefully boast not too boldly of our liberty, we may
rejoice that we are free from.

These are not, however, after all, matters of vital
consequence : but besides them are considerations of a
very serious character. Simply to name them, will be
sufficient. The great error of transubstantiation brought
with it additional directions to bow down and after con
secration adore the Host : then expose it to the people,
who should adore likewise. And in this, the highest
service of the Church of Christ, who is there but must
feel it to be a profanation to speak of the merits of the
saints? 91

91 I am bound to remind the of Christ s Church hold with all

reader that Thorn-dike puts an in- members of it, ordained by God,

terpretation upon the term " merit " for the means to obtain for one

as used in the old liturgies, (he another the grace which the obe-

speaks only of the Roman) different dience of our Lord Jesus Christ

from that in which the later Latin hath purchased for us without diffe-

fathers used it : and therefore takes rence, whether dead or alive." Epi-

it "to import only the exercise of logue. book iii. p. 357.
that communion which all members

Iprefacc, cxxvii

Again, there is the use of an unknown and dead lan
guage : and above all there is the denial of the Cup ; an
abuse the evil consequences of which we can scarcely
overrate, nor esteem too lightly the authorities and rea
sons on which it rests : contradicting as it does the ex
press commands of Christ, and the steady practice of a
thousand years ; and throwing doubt upon the entire
reception by communicants of the instituted Sacrament.

There is one ceremony commanded in the old Books
to be observed, not in like manner to be condemned,
and which seems to me to call for a brief remark. 1
mean, the use of the sign of the Cross. The multitude
of crossings in the old Canons may very rightly have
been discontinued, and yet to give no direction anywhere
throughout for the use of that Holy Sign may be equally
far from accordant with primitive usage. I would here
quote the words of a ritualist of great authority among
us, whose work is generally recommended to the atten
tive study of all candidates for Orders.

He says : " I do not know that there is an ancient
liturgy in being, but what shews that this sign was
always made use of in some part or other of the ofKce of
communion. A number of crossings renders the service
theatrical : but one or two we always find : so much
having been thought proper upon this solemn occasion,
to testify that we are not ashamed of the Cross of Christ,
and that the solemn service we are then about is per
formed in honour of a crucified Saviour. And therefore
as the Church of England has thought fit to retain this
ceremony in the ministration of one of her sacraments,
I see not why she should lay it aside in the ministration
of the other. For that may very well be applied to it in
the ministration of the Eucharist, which the Church
herself has declared of the Cross in Baptism : viz. that
it was held in the primitive Church, as well by the
Greeks as the Latins, with one consent and great
applause : at what time, if any had opposed themselves

cxxv

against it they would certainly have been censured as
enemies of the name of the Cross, and consequently of
Christ s merits, the sign whereof they could no better
endure." 92 How common the use of this sign anciently
was, is clear from Tertullian, in the often quoted passage,
"Ad omnem progressum atque promotum, ad omnem
aditum et exitum, ad vestitum, ad calciatum, ad lavacra,
ad mensas, ad lumina, ad cubilia, ad sedilia, quacunque
nos conversatio exercet, frontem crucis signaculo teri-
mus." 93 The reader will see that the use of the sign of
the Cross is enjoined in the first Book of King Edward.

There never, however, has been any question of
necessity as regards the ceremony of the use of the sign
of the Cross : but not so with respect to another, the
mixing of water with the wine. The epistle of S. Cy
prian upon this subject is well known : and in short,
from the earliest times of which any account has come
down to us, there is an uniform and concurrent testimony
that such was the observance. But passing by the proofs
which the ancient liturgies furnish, and the often-quoted
authorities of the fathers and ritualists of the middle
ages, which are to be found in the works of almost every
later writer, I shall merely add to these a few other testi
monies which bear more immediately upon the practice
of the church of England.

In one of the earliest documents which have come
down to us, the very famous penitential of Archbishop
Theodore, we find : " Nullus namque presbyter nihil
aliud in sacrificio offerat, prater hoc quod Dominus
docuit offerendum : id est, panem sine fermento, et
vinum cum aqua mixtum ; quia de latere Domini san-
guis et aqua exivit." 94 In the succeeding century, the

92 Wheatley. Rational Illustra- w Cap. xlviij. 17. Thorpe. An-
tion, &c./&gt;. 293. cient Laws and Institutes, vol. ii.

93 Tertullian. de Corona. Edit. p. 58.
Kigalt. p. 102.

Iprcface. cxxix

100th of the excerpts of Archbishop Egbert directs:
" Sacerdotes Dei diligenter semper procurent, ut panis,
et vinuin, et aqua, sine quibus nequaquam missae cele-
brantur, pura et munda fiant." ! Still later, among the
canons of ^Elfric : " The priest shall purely and care
fully do God s ministries, with clean hands and with
clean heart ; and let him see that his oblations be not
old-baken, nor ill seen to ; and let him always mix water
with the wine ; because the water betokens the people
for whom He suffered." 96 And the abbot /Elfric in his
homily upon Easter-day, speaks to the same purpose :
(I (juote from the Latin translation;) " Libri sancti
prireipiunt, ut cum vino Eueharistia* immisceatur aqua,
aqua enim significationem habet plebis, et vinum sangui-
nis Christi, et hue de causa neiitruin horuin offeratur
unquam per se, in sacra missa ; ut sit Christus cum
nobis, et nos cum ( liristo, cum membris Caput, et cum
Capite membra." 1 Once more, from the Anglo-sa\on
Ecclesiastical Institutes : " V. We also command, that
the oblations which, in the holy mystery, ye offer to (iod,
ye either bake yourselves, or your servants before you,
that ye may know that it is cleanly and neatly done ;
and the oblations, and the wine, and the water, destined
for the offering in the mass-singing, be minded to pre
serve with all cleanness and earnestness, and with fear
of God, so that there be no uncleanness or impurity in
it ; because no mass-singing may be without those three
things, viz. oblations, and wine, and water, as the holy
writ says. Be the fear of (iod with you, and all that ye
do, do with much zeal. The wine betokens our Lord s
passion, which He suffered for us ; the water the people,
for whom Christ let His blood be shod." 1 *

w Ibid. p. 111. thol. tnm. iii. p. 355.

"* Ibid. jt. 361. w Thorpe. Ancient T&lt;aws, 8cc.

" Eccles. Anglic. Vindrx Ca- vol. ii. ft. 405.

exxx preface.

In later years, we have an abundance of canons to the
same effect. Thus in 1237, among some synodal consti
tutions it was ordered ; " In sacramento sanguinis domi-
nici major pars vini, et modicum aquse ponatur." 99 Once
more, a canon of Richard Bishop of Chichester, A.D.
1246 : " Celebret sacerdos cum pane ex tritico purissimo,
et vino in debita quantitate, nullo modo corrupto, et
modica aqua, quse a vino penitus absorbeatur." 1 Lastly
let the reader refer to the second of the Cautells of the
Mass, printed below, p. 168. " certo sciat se debitas
materias habere : hoc est, panem triticeum, et vinum cum
aqua modica, etc

This observance of mixing water with the wine was
continued according to the order of the first book of King
Edward. The rubric is ; " Then shall the minister take
so much Breade and Wine, as shall suffice for the per
sons appoynted to receiue the Holy Communion, laiynge
the breade upon the corporas, and putting the wine
into the Chalice, or els in some faire or conueniente
cup, prepared for that use, puttyng therto a little pure
and cleane water : And setting both the bread and wyne
upon the Alter : then the Trieste shall saye, &c."

But in the year 1552 this good catholic custom was
made to give way to the fancies of Bucer and others,
" the scandal of the Reformation ; " 2 and from that time

3 Wilkins. Concilia, torn. i. p. non miscere vino, cum sit merum

657. figmentum humanum, et sinistram,

1 Ibid. p. 688. immo pessimam habeat significatio-

2 Kemnitius allowed that the nem." Contra Henric. 8. But
mixture was simply indifferent, ar- according to Bellarmin, Calvin and
guing that it rested, as in fact it his followers expressed, as in other
does, solely upon the authority and matters so in this, most extreme
precept of the Church. Exam. and rash opinions : affirming that
Cone. Trident, pars 2. Sess. 22. those who mixed water with wine
cap. 7. Luther however went to in the Eucharist, were " sacrile-
a greater length, declaring, " meo gious heretics and blasphemers."
sensu melius, et tutius foret, aquam Opera, torn. iii. p. 328.

Preface, cxxxi

to the present the rubric of the English liturgy omits all
notice or rule about it. Mr. Palmer in remarking upon
the point has said ; " Even if we were to admit this custom
to be of apostolical antiquity" (what doubt is there about
it?) "it is yet not essential to consecration by the ad
mission of Zaccaria and Bona, who say that no one will
contend that it is necessary, and that the opinion of
theologians is fixed that it is not. But the Church of
England has never prohibited this custom, which is pri
mitive and canonical." Wheatley also argues that it is
not essential : " It must be confessed," he says, " that
the mixture has in all ages, been the general practice,
and for that reason was enjoined as has been stated
above, to be continued in our own Church, by the first
reformers, And though in the next review the order
for it was omitted, yet the practice of it was continued
in the King s chapel royal, all the time that Bishop
Andrews was Dean of it : who also in the form that he
drew up for the consecration of a church, expressly
directs and orders it to be used. 1 Whatever may have
been the cause of laying it aside, since there is no reason
for thinking it essential, and since every Church lias
liberty to determine for herself in things not essential, it
must be an argument sure of a very indiscreet and over
hasty zeal to urge the omission of it as a ground of sepa
ration."

Both these writers arc correct in the conclusions which
they arrive at, although it is not quite true that no one
has contended for the necessity of the mixture. Every
one must remember the differences of the non-jurors
upon this point also among others, to which Wheatley

8 Whcatley does not give the ru- rocedentibus) lotitqne manibus,

brie or a reference. It is, " Ca&gt; pane fracto, vino in Calicem cjfuso,

tens rebus ordine gestis demum et aqua admista, stans ait, Al-

F].isropus ad sacram Mensamrcdit mighty God, &c." Form of Con-

(sacellanis utrisquc aliquantulum secration of a Church, p. 42.

CXXX11

Preface.

alludes in the last sentence of the extract just above :
and long before their time, it had formed a subject of
controversy in the Church. Much more cautiously and
correctly therefore speaks Angelo Rocca : " Quamvis
autem major scholasticorum doc tor um pars, hoc est, fere
omnes, aquam in calice consecrando, nee de necessitate
sacramenti, nee de prsecepto juris Divini esse velint, non
desunt tamen, qui earn in sacramento calicis de necessi
tate sacramenti, ac prsecepto Divini juris in calice conse
crando miscendam esse opinentur." 4 Benedict XIV.
makes the same admission : but both he and Rocca decide
without hesitation that the mixture is not necessary or
essential, resting only upon the precept of the Church : 5
which as of old in the Church of England might be, or
as now, might not be, but removed. In short, those
who hold the contrary opinion have been so few, that
their opposition to the general agreement and decisions
of the whole Church in this matter, serve but to illus
trate and to confirm the truth.

4 Opera, tom.i. p. 267.

3 Opera, torn. ix. p. 115. And
so spoke the council of Trent.
" Monet deinde sancta synodus,
praeceptum esse ab ecclesia sacer-
dotibus, ut aquam vino in calice
offerendo miscerent, etc" Sessio.
xxii. cap. 7.

To the same purpose also an
earlier authority, Thomas Walden-
sis ; acknowledging that our Bless
ed Lord consecrated wine only in
the Last Supper, he says : " A ca
lice tamen illo dominico etiam prae-
sens calix dominicus formam sumit
secundum essentiam calicis, a la-
tere autem ejus formam habuit
admistionis." Again, soon after:
" Mistio non facit alietatem rei,
sed signi, eo quod non facit vel
adimit substantiam sacramenti :

a lateris vulnere originem ha-

bet mistio calicis, et ad sanctam coe-
nam non recurrunt (patres) pro

ejus scienda origine. Certa ra-

tione primo puto miscuisse Aposto-
los, a quibus primo defluxit de mis-
cendo statutum. Et Paschasius ;
Plane aqua in sanguine misceatur.
Quare misceatur, dum in natalitio
calicis factum fuisse non legimus ?
Ilia maxime causa est, quia de latere
Christi, ubi pasuio impletur, san-
guis pariter cum aqua manavit.
Quod certe mysterium apostoli
plene intelligentes, faciendum in
calice censuerunt, ut nihil deesset
nobis in hoc sacramento ad com-
memorationem passionis, quod tune
extitit in cruce ad consummationem
nostra3 redemptionis." De sacra-
mentalibus. iv. 32.fot. 74.

cxxx

Although we can scarcely go so far as to say that
Bellarmin held that the mixture is necessary, still it is
not to be denied that he uses language which almost
tends to it, and at least he does not so readily admit the
statements of other theologians of the Roman church.
It must be remembered however that he argues from the
supposed fact of the Cup in the Last Supper having been
mixed : and only in a subsidiary view regards the mys
tery of the Water and the Blood which flowed from our
Saviour s side. The Cardinal says ; " Ecclesia Catholica
semper credidit ita ncccssarium esse aqua vinum misceri
in calico, ut non possit sine gravi peccato omitti. Utrum
autem sine aqua sacramentum consistere possit, non est
adeo ccrtum ; communis tamcn opinio in partom affirma-
tivam propendet. Quare falso Kemnitius catholicis in
commune tribuit, quod asserant, aquam in eucharistia
esse de necessitate sacranienti, cum paucissimi id affir-
ment." 6

The mixture was always therefore, when rightly con
sidered, looked upon only as having a mystical signifi
cation : as the same cautell of the Salisbury missal above
cited proceeds to declare, " Apponitur aqua solum ad
significandum : and as very learned writers have ar
gued, some things are necessary in the sacrament (id
plenitudinem essentifp, (tut efficacifr, others only (id pie-
nitudinem significationis. These last arc subject to the
wisdom and discretion of each particular Church, to be
ordered as she may judge most convenient to the neces
sities of the time : and the church of England having
in 1552 been forced to submit to the wishes of those who
disliked the mixture, the reviewers of her liturgy in l(i()2,
upon a further consideration, did not think it advisable
to restore the practice, ancient and once universal as it
was. Certainly it was not imperative upon them to have

De Sacram. Euch. 4. x. Opera, torn. iii. p. 328.
k

cxxxiv preface*

done so, although the majority might now perhaps allow
that it would have been a wise and pious course. 7

There are many examples by which we might prove
that priests of the church of England since the removal
of the order in the year 1552, nevertheless have mixed
water with the wine in the celebration of the holy eu-
charist. The case of Bishop Andrewes has been already
mentioned. The author of an Answer to Mr. Leslie, in
1719, speaks of the practice being continued by some :
and in the reign of K. James, when Prince Charles
visited Spain, among the royal orders drawn up for
directing the English Service which was to be observed
in the prince s family during his stay at Madrid, was,
" IV. That the communion be celebrated in due form,
with an oblation of every communicant, and admixing
water with the wine." 8 There is an argument however,
which we cannot but allow might in this matter have had
very considerable weight with men before 1662 : viz. that
the Common Prayer Books from 1552 until then rested
not upon sufficient authority : and therefore Bishop An
drewes, and Bishop Overall, in their departure from the
rubrics of the later Books, were but observing that
Order which alone, during the entire period of which I
am now speaking, was binding upon the church of Eng
land. It was not possible, neither would it have been
wise, that they should in all things have returned to the
first Book of 1549, better though it was than that of
1552, as they were ready to acknowledge; but they
were enabled, with safe consciences, to adopt some cer
tain and few observances authorized by it, to the im
provement of the liturgy then established, and which
they generally used.

But since 1662, I cannot but look upon the question
as essentially different : and Mr. Palmer appears to draw

7 I would refer also to Bretfs son. Unbl. Sacr. vol. ii. pp. 58. 59.
remarks upon this observance, Dis- 8 Collier. Eccles. Hist. vol. \\.p.
sertation, p. 86-102. And to John- 726.

preface. cxxxv

the line very narrowly when he says (as above) that the
church of England has not prohibited the custom. It
is not necessary that every ancient practice which is no
longer to be observed, should" particularly be mentioned :
the mere omission of directions must, in many cases, be al
lowed to be sufficient. More than this ; the statute 1. Eliz.
c. 1. which enforces the act of 2nd and 3rd Edwd. c. 1.
ordains, " That all Ministers shall be bound to say, and
use the Mattcns, Evensong, Administration of each of
the Sacraments, and all other Common and Open Prayer,
in such Order and Form as is mentioned in the said
Book so authorized by Parliament, and None other or
otherwise." And the statute 14 Chas. II. enacts " That
the former good Laws and Statutes of this Realm, which
have been formerly made, and are still in force for the
Uniformity of Prayer and Administration of the Sacra
ments, shall stand in full force and strength to all intents
and purposes whatsoever, for the establishing and con
firming the said Book, herein before mentioned to be
joined and annexed to this Act."

Therefore, although we may regret that this primitive
practice, sanctioned by the constant observance of it by
the universal Church for 1. "&gt;()() years, is not now included
among the rites according to which we celebrate the
holy eucharist, yet as it is not essential to the valid
consecration and administration of the ( up, and has
been forbidden by the rubric- of our present Order of
communion, the wise and proper course for the minis
ters of the church of England to pursue must be, to
consecrate wine only without any mixture of water. The
intention and object with which anciently the mixture
was ordered, were mystical and to be signified by a pub
lic adding of the water to the wine, that those who were
present might see, and acknowledge its hidden meaning.
So that if this mixture be not public as of old, and ex
plained to the people, the purpose of it must be lost, and
disobedience to the rubric be accompanied by no reason
able benefit whatever.

cxxxvi Preface,

CHAPTER VIII.

|E have now, in this chapter, to examine our
present office of the Holy Communion, and
point out the three rites which I have said
seem to be essential, and are to be found in
it. These are the recital of the words of Institution, the
Oblation of the Elements, and the Invocation of the
Holy Ghost.

The recital of the words of Institution occurs in
(what the rubric expressly calls) the Prayer of Consecra
tion. The priest having made a short commemorative
thanksgiving for the infinite mercies and loving-kind
ness of the Father, Who hath given for us His only Son
Jesus Christ to suffer death upon the cross ; and having
invoked the Divine Blessing, (which we shall come to
presently,) goes on to say, " Who," i.e. our Blessed Lord,
" Who in the same night that He was betrayed, took
Bread ; and when He had given thanks, He brake it,
and gave it to His disciples, saying, Take, eat, this is
My Body, which is given for you : Do this in remem
brance of Me. Likewise after supper, He took the Cup ;
and when He had given thanks, He gave it to them say
ing, Drink ye all of this ; for this is My Blood of the
New Testament, which is shed for you, and for many,
for the remission of sins : Do this, as oft as ye shall
drink it, in remembrance of me." 9 Nothing can be
more accordant with ancient usage.

But I would not pass on, without a brief notice upon
a point which has already been alluded to : viz. whether
by the recital alone of the words of Institution the bread

So also the liturgy of 1552.

Ipreface. cxxxvii

and wine can be held to be validly consecrated. If
there is any rubric which we may desire to be altered
in our present service, surely none rather than that which
is so contrary in its spirit to all antiquity, so agreeable to
(apparently) the erroneous doctrine of the modern church
of Rome, 10 and which declares that " if the consecrated
Bread or Wine be all spent before all have communi
cated, the Priest is to consecrate more, according to the
Form before prescribed ; beginning at ( Our Saviour
Christ in the same night, cjr.) for the blessing of the
Bread; and at (Likewise after supper &lt;$r.) for the
blessing of the Cup/ The manner in which Wheatley
endeavours to evade the difficulty which the observance
of this rubric enjoins, is very unsatisfactory. Ho
" humbly presumes that, if the minister should at the
consecration of fresh elements, after the others are spent,
repeat again the whole form of consecration, or at least
from those words, * Hear us, O merciful i Father, cjj-r/
he would answer the end of the rubric." 11 This cuts the

10 The Cautells of the old Sarum, esse rationabile discontinuare for-
York, and Hereford missals direct mam tarn brevcm, tarn arduam,
almost in the same words as our tarn efficacem : cujus tota virtus
present rubric : for example as to dependct ab ultimo verbo, scilicet,
the Cup, in case of accident, " meum, quod in persona Christ! di
ne sacramentum maneat imperfoc- citur." Into how great difficulties
turn debet calicem denuo rite pra&gt; are men driven by the first steps
parare: et resuroere consecration em taken to define too accurately, and
sanguinisab illoloco: Simili modo." beyond the limits of human judg-
Nor is it a little worth remark that ment, the workings of the Most
of these words, the " verba cvnse- High: and how much better, to
crationis" to which, according to say the least, must it be in all such
the theory of the church of Rome, cases, to repeat unnecessarily but
so much power and effect are attri- reverently words and rites which
buted, some are declared to be we may have any reason to suppose
more important than the others : as to be essential, than to omit, without
the same Cautells tell us. " Uno the authority of inspiration, even
spiritu tractim dicat, Hoc est enim one which may indeed be so.
corpus meum : sic non immiscet se
alia cogitatio. Non enim videtur n National Illus. /&gt;. 291.

cxxxv

knot : and like other methods in similar cases, by break
ing the rule. Still, however, it does seem, unsatisfactory
as it is, the only way left to us, when unfortunately it
happens, that the elements first consecrated are not
sufficient for the number of communicants,

But in fact, if we carefully consider the matter, such a
case can scarcely even by possibility occur : I do not of
course mean that it does not, but that it ought not to
occur. The rubric of which I am speaking is of course
no more obligatory than any other of the whole Order of
Communion : and it may almost be argued that we are
not to attend to any one, unless we observe others on
which it may depend. Now, in this case, there is a ru
bric, which if we carefully obeyed, would relieve us from
difficulty : viz. the first, which requires all " who intend
to be partakers of the Holy Communion, to signify their
names to the Curate, at least some time the day before."
If, knowing the number, the priest does not consecrate
so much as, and a little more than, he can believe to be
sufficient, he will be needlessly exposing himself either
to doubts (if he entertain such) of the validity of the con
secration, or to the being obliged to " answer the end of
the rubric" after the recommendation of Wheatley.

Next, as to the oblation of the elements, after the
recital of the words of Institution ; or, to speak more
strictly, as to the offering of the sacrifice. The prayer
of Oblation, says Wheatley, 12 was " mangled and dis-

2 Hickes, however, rather ar- rial of His precious death, God the
gues that the second oblation, "is Father is implored to hear us,
made in substance, and according while according to the same In
to the intention of the Church in stitution, we receive His creatures
the prayer of Consecration to God of Bread and Wine, in remembrance
the Father, where after the com- of His Son our Saviour s Death
memoration of Christ s offering and Passion. " Christian Priest-
Himself upon the Cross, and his hood, vol. i. p. 119.
institution of the perpetual Memo-

Ipreface. cxxxix

placed at the review in 1552 ; being half laid aside, and
the rest of it thrown into an improper place : as being
enjoined to be said in that part of the Office which is to
be used after the people have communicated." He adds,
approvingly certainly rather than otherwise, the example
of Bishop Overall, whose practice was to use the first
prayer in the post-communion Office between the con
secration and the administering, " even when it was other
wise ordered by the public liturgy." 13

Certainly we cannot but agree with Wheatley, that
in our present office this prayer of oblation has been dis
placed. But no one who requires an express prayer of
oblation, can wish the terms of it to be in plainer words,
than in those which are to be there found : and all who
follow Wheatley s view, may be well satisfied, using it,
with all thankfulness, so to offer up to the Almighty
Father, the appointed sacrifice. Thus then it stands: 1 *
" O Lord and heavenly Father, we thy humble servants
entirely desire thy fatherly goodness, mercifully to
accept this our sacrifice of praise and thanksgiving ;
most humbly beseeching thee to grant, &c." And
again ; " Although we be unworthy, through our mani
fold sins, to offer unto thee any sacrifice ; yet we beseech
thee to accept this our bounden duty and service ; not
weighing our merits, but pardoning our offences, through
Jesus Christ our Lord." 15

u " On this Bishop Jolly re- received in that Church as yet. p.

marks, that * he must have thought 36." Note to Robertson s How to

it no breach of the Act of Uniform- conform to the Liturgy, p. 127.

ity (on the Eucharist, 155); Dr. It is but fair to Mr. 11. to add,

Pusey, (to whom Tract 87, p. 98, that he says he does not under-

warrants us in ascribing the Intro- stand Dr. Pusey s explanation,
duction to Tract 81) that perhaps 14 So also the Book of 1552.
his so doing implies that it had al- 13 Bishop Watson says ; " In his

ways been so done in that portion last supper, Christ beyng our most

of the Church, and the rubric not hye Priest, firste of all did offer a

cxi preface*

It cannot but be observed that the observations which
I have just made, are grounded upon the supposition
that only in this prayer the offering is made ; but in the
prayer of consecration also the same essential rite is to
be found, as very learned writers have argued. Upon
this point I shall extract a passage from Johnson s Cler
gyman s Vade-mecum, and leave it to the judgment of
the reader. The author takes notice " how some with
vehemency have insisted that the first collect in the
post-communion should be inserted between the conse
cration and the administration, or some prayer of obla
tion added in that place. But," he continues, " I can
see no necessity for any such alteration. The consecra
tion prayer, and the words used by the priest at the ad
ministration, seem sufficient, if rightly applied. In the
consecration prayer, Christ is said, by one Oblation of
Himself upon the Cross, to have made a full and perfect
sacrifice : and in our Saviour s words of institution, in
serted in this prayer, the Bread is called His Body
given, i. e. sacrificed for us ; the Wine His Blood shed,
as a libation for us, i.e. for the remission of our sins, as
follows presently after. Nothing then can be more clear,
than that the eucharist is hereby declared to be a sacri
fice ; and in the words of administration, the merits of
it are applied to every receiver, The Body of Christ,
which was given for thee (and is now exhibited to God
in thy behalf) preserve thy body and soul to everlasting
life. No wise man is for alterations,, but in case of appa
rent necessity, which I cannot perceive in the matter
now before us."

Sacrifice to God the Father, and whyche Oblation the Church recyv-

commaunded the same to be done ing of the Apostles, dothe offer to

of the Priest es of his Church that God throughoute the nolle worlde."

occupye hys offyce, in memorye of Holsome and Catholyke doctrine,

hym, and so taughte the newe ob- p. 68, edit. 1558.
lation of the newe Testament,

preface. cxii

And, once more ; it cannot be necessary that the ob
lation should be in more express terms, and in plainer
language than the invocation of the Holy Spirit, to
which we shall next direct our attention. It is quite
enough if the whole action supposes and carries on an
oblation : which is so undeniable a circumstance of the
liturgy of the church of England, that all may remain
fully satisfied with it, who object to our present prayer
being placed after the communion, or think that the
argument drawn from the words of institution and ad
ministration is of scarcely sufficient weight.

Lastly, as to the invocation of the Holy Spirit : that
He may descend upon, and make the representative
elements the Body and the Blood of Christ. It is true
that anciently this was prayed for in plain and direct
words. As in the Clementine; " Send down thy Holy
Spirit, the witness of the sufferings of the Lord Jesus,
that He may make (y.Tro$w} this bread the Body of
Thy Christ, and this cup the Blood of Thy Christ."
Again, in the liturgy of S. James ; " Send down, O
Lord, Thy most Holy Spirit upon us, and upon these
gifts which are here set before Thee, that bv His de
scent upon them, He may make this bread the holy
Body of Thy Christ, and this cup the precious Blood of
Thy Christ/ And once more in the Alexandrian ;
" Send down Thy Holy Spirit upon us, and upon these
loaves and these cups, that the Almighty God may sanc
tify and thoroughly consecrate them, (v* aura a yia&lt;nj x*i
TfAfiaxrtj) making the bread the Bodv, and the cup the
Blood of the New Testament of our Lord Himself, our
God, our Saviour, and supreme King Jesus Christ." It
does not appear necessary, however, that this invocation
should be so express. The western Church for a thou
sand years has not used such a prayer, and we may
conclude with Palmer and Watcrland, that it is not es
sential to mention before God the means by which He
is to accomplish the end we pray for. " However true

cxiii preface*

it be, that God effects this consecration by means of the
Holy Ghost, it is unnecessary to pray expressly for the
Holy Ghost to consecrate the elements of bread and
Wine, because God knows perfectly all the means and
methods of consecration, and because any prayer for
consecration, is, in fact, a prayer that it may be ac
complished by all the means which are known to Infi
nite Wisdom" IQ The invocation, therefore, in the
English liturgy is as follows ; " Hear us, O merciful
Father, we most humbly beseech thee ; and grant that
we receiving these thy creatures of bread and wine, ac
cording to thy Son our Saviour Jesus Christ s holy in
stitution, in remembrance of his death and passion, may
be partakers of His most blessed Body and Blood." 17

Although, as I have just said, the western Church for
many centuries has not used an express prayer for the
descent of the Holy Spirit, yet the true doctrine was an
ciently acknowledged by every part of it : viz. that by
His influence the consecration was fully completed,
which was not otherwise, as the fact of its being used
after the repetition of the " words of consecration," clearly
testified. And upon this point the passage in Gelasius,
against Eutyches and Nestorius, is sufficient : where
speaking of the sacred elements he says : " in hanc, sci
licet in Divinam, transeunt&gt; Sancto Spiritu perficiente,
substantiam, permanentia tamen in suse proprietate na-
turse." 18 But long after this time, plain prayers were to
be found to this effect in the Gallican liturgy : as for
example : " Post seer eta. Descendat, precamur omnipo-
tens Deus, super hsec, quse tibi offerimus, Verbum tuum
sanctum ; descendat insestimabilis glorise tuse Spiritus." 19

M Palmer. Orig. Lit. ii. 138. 18 Routh. Script. Eccles. Opus-

cula. p. 493.

17 So also in the Book of 1552. 19 MaUllon. De Lit. Gallicana.
See Palmer, for further remarks p. 331. See also above, p. cix.
upon this passage. Note 79.

Iprcface. cxiiii

And so late even as the xith century, Micrologus still
speaks of the invocation, as to be said in every Service.
" Composita oblatione in altari, dicit sacerdos hanc ora-
tionem juxta Gallicanum ordinem : Veni Sanctificator
omnipotens, scterne Deus, benedic hoc sacrificium, tuo
nomini prseparatum. Per Christum Dominum nos
trum." 1 So, once more, there are many such instances
in the Mozarabic liturgy, sucli as, on the first Sunday in
Lent : " Emitte Spirit um tuum de sanctis ccelis tuis, quo
sanctificentur oblata : " or, on the third sunday after
Easter : " His sacrificiis propitius illabere, bisque bene-
dicturus descended

It is true that later writers of the Roman communion
try to explain away these testimonies, though as may be
supposed by a most unnatural and forced interpretation,
because thev furnish an incontestable argument against

the effect which they attribute to the sole repetition of
the " verba consecrationis/ But I cannot agree with
Johnson, who has suggested that therefore the express
invocation was omitted from the Roman Canon.- 1 Be
cause it is not certain it ever was more plain and direct
than in the modern Use of that Church, or in our own
liturgy : and, moreover, the doctrine itself was acknow
ledged until the novel introduction in after-years of the
error of transubstantiation.

We may assert then, that our liturgv contains the
necessary essentials to a valid consecration of the Holy
Eucharist. That these are disjointed, misplaced, ob
scured, is matter for serious exertions to be employed
upon, that they may be restored to a due order, and a
more evident existence. We are not, however, driven
to seek in other Forms, the certainty which we cannot
discover in our own : and there can be no surer mark
of the ever-abiding presence of our Blessed Lord hitherto,

Cap. xi. - 1 Unbl. Sacr. wl.\.j&gt;. 196.

cxiiv preface,

with this the English branch of His Church, than that
we still possess it. Whilst we regret what we have lost,
let us acknowledge in deep humility the correcting hand,
which has spared us what none will dare to say, we
have deserved.

There is yet one more subject upon which I would
make some observations. In all the liturgies reprinted
in this volume, will be found commemorations of and
prayers for the dead. There is an uniform observance
of the great principle that we who are alive and the dead
saints form but One Body, " one family in heaven and
earth" (as it is written in the Ephesians,) under One
Head : and that the highest service which can be paid
to their Blessed Lord by the living, ought to include
also in its supplications those who have been already
called to their eternal rest, the Dead in Christ.

It has been a pious opinion of the Church that the
Holy Angels are especially present with us in the cele
bration of the eucharist. As an old Bishop of our
church has written ; " In this geuynge of thankes by
Christe oure Lorde, for whose merites they be onely
acceptable, the Priest prayeth to be ioyned and associate
with the Aungels and Archangels, and all the whole
army of the blessed spirites in heaven, who than doo
assist the Prieste, and be present there in the honour of
hym who is offered, praysynge, honoring, and adouringe
the Maiestie of almyghtye God." 22 Again, some cen
turies before his day, a provincial council of the church
of England had spoken the same thing. " Altaris orna-
menta integra sint et munda, et saepe abluantur per per-
sonas a canonibus deputatas, ad reverentiam Salvatoris
nostri, et totius co3lestis curise, quam huic sacramento

2 Watson. Hohome Doctrine. Angels and Archangels and with
&c. p. 79. So in the Seraphic all the company of heaven, we laud
Hymn we say, " Therefore, with and magnify thy glorious Name.

Ipreface. cxlv

conficiendo, ct confecto, non dubium est interesse." 23
And once more, the two following from the Ecclesiastical
Institutes of the Anglo-saxon church. " Without doubt,
there where the name of God is frequently invoked, and
the holy mystery offered in the mass-service (on m *rr&lt;-rz&lt;-)
there is no doubt, that the presence of God s angels
is there very near." And, more plainly in the other
place: "Much is the supplication and great is the hal
lowing, which sendeth away devils and putteth them
to flight, as often as baptism is performed or housel hal
lowed : and holy angels hover there around, and protect
the deeds, and through God s powers support the priests,
as often as they rightly minister to Christ." 24

But the Holy Angels are in the actual enjovment of
that unspeakable bliss which is not to be bestowed on
man until after the great Judgment. For them therefore
the Church supplicates not any increase, or any hasten
ing of anticipated joy : but for the Dead she does pray.
At the solemn time when the Memorial has been offered

to the Almighty of the Passion of the Beloved Son, she

thinks not only, speaks not only of her members who are
militant here on earth, but remembers those who are
equally her members still, though removed from the
carnal sight : she acknowledges by the mere remem
brance, and by her commemoration, that they are yet
livi/ig although dead: that they have hopes and expec
tations, and (if it be not presumptuous to say so) long
ings for the coming of Christ s Kingdom, for the con
summation of all things.

Therefore, with an undoubting and steady voice, lias
the Church always, East and AVest, North and South,
prayed for the Dead. At one time, offering " for all

21 \Vilkins. Concilia, torn. ii. /&gt;. torn. Horn. ix. dc Poenit. Opera.

513. A.D. 1322. See also Lynd- torn. ii. p. 412.

woody lib. iii. tit. 23. Linteamina. 24 TJwrpe. Eccles. Laws. vol. ii.

verb. Interesse. And S. Chrysos- pp. 329. 409.

cxivi

the saints, who have pleased God from the beginning
of the world :" 25 at another calling upon God to remem
ber " all the faithful, from just Abel unto this day, and
that He would make them rest in Paradise, in the bosom
of Abraham, and Isaac, and Jacob." 26 At another, the
dyptichs of the dead having been read, entreating that
God would " give rest unto their souls, in the tabernacles
of His saints, that He would dispense unto them the
good things which He had promised, and vouchsafe them
the kingdom of heaven." 27 At another, offering the
reasonable worship, for those " who are departed in the
faith, our forefathers, fathers, patriarchs, prophets,
apostles, preachers, evangelists, martyrs, confessors,
chaste persons, and every spirit perfected in faith." 28
At another, calling upon God " to remember His ser
vants and handmaids, who are gone before with the sign
of faith, and sleep in the sleep of peace." 29

We may not be able, nor is it necessary that we should
desire, exactly to define the reasons why this kind mark
of charity and love for those who were departed, was
always, from the first, exhibited by the living members of
the Church of Christ : this we know, that those who
lived nearest to the fountain-head, the apostles them
selves and the chief Corner-stone, must have known the
will of the Almighty Saviour. It may have been that
they prayed for an encrease of their bliss : or for the

~ 5 The Liturgy of S. Clement. turgy did not believe but that the

The Liturgy of Jerusalem. U " 11 * ^ remains sti11 with

other departed saints, in Paradise,

27 The Liturgy of S. Mark. expecting and not enjoying the ful-

28 The Liturgy of S. Chrysos- ness of bliss - So S - Jerome says
torn. The words which follow are in his e P istle to Paulina : the
remarkable. " Especially the most saints en jy the company of An-
holy, immaculate, blessed above all, S els &gt; and are with Mai 7 th e Mo-
most glorious Lady, the Mother of ther of our Lor(L "

God, and ever Virgin Mary." ^ The liturgies according to the

Hence the observers of that li- Use of Sarum, York, &c.

preface. cxlvii

hastening- of the great clay, for the consummation of all
things, for the gathering together of the elect, when God
shall again be All in All. One thing they could not be
drreived in ; that they were performing a duty acceptable
to Him Who heard their prayers, and that, in the most
practical of all ways, they were evidencing their full
belief in the immortality of the soul, and the resurrec
tion of the dead.

J am very far from asserting that it is necessary that
every liturgy should exhibit the proofs of this faith, and
the example of so just and primitive a practice ; prayer
for the dead may conduce to its perfection, being a sign of
brotherly charity and love, and especially proper to the
Divine Service. But more than this, unlike the essential
rites of which I have been speaking, it cannot be consi
dered : and remembering the abuses which for some pre
ceding ages had unhappily overrun in this matter, among
other branches of the western Church, the Church of
England, her rulers in the sixteenth century would not,
it may almost be argued, have acted unreasonably, if
they had removed it entirely from her liturgy. They
could not but see and acknowledge the wide extent to
which those evils, consequent upon corrupt notions and
explanations of Catholic doctrines, had unhappily spread.
They knew upon the one hand that masses for dead indi
viduals can profit nothing : that each man while lie lives
on earth " must do with all his might, whatsoever his
hand findeth to do :" that " where the tree falleth, there
it shall be:" that whoso u will hear His voice," must
" to day harden not his heart :" that " no man may dc-

liver his brother, nor make agreement unto God for
him :" but they knew no less upon the other hand the
testimony of all antiquity, rightly so called, of the first
five centuries of the Christian Faith, to the observance of
prayer for the dead in Christ. Hence they acted wisely,
and, I doubt not, overruled by the Spirit of God ; they
took not away all remembrance of them from the Holy

cxlviii

Preface,

Office, but they did not venture to speak so loudly and
so plainly as men did in purer times : they left the ex
pression of their hopes and wishes, couched not in dubious
but in cautious language, in words which careless eyes
it may be might overlook, but whose meaning cannot be
denied.

Therefore, with gratitude we declare, that the liturgy
of the church of England is not wanting in this parti
cular ; in it we still include and pray for those who are
gone before ; we still beseech our Heavenly Father, mer
cifully to accept our sacrifice, and to grant that " we and
all His whole Church may obtain remission of our sins
and all other benefits of His passion." How emphatical
is the expression, " ALL THE WHOLE CHURCH"! the
Communion of the Saints. 30

30 The above sentence stands
as it was in the first edition, and
when it was written I knew not
that any had before argued from
the same passage. I mention this
(I trust it need scarcely be added)
only as a proof that a careful
consideration will be sufficient com
monly for every one, to discern in
such cases, and to arrive at, the truth
for himself: and that very often
mere want of such consideration is
the sole reason for the rejection or
the doubt of it. But Bishop Over
all (and probably others also) has
noticed and argued from this prayer
in a passage so remarkable that I
extract it. " If we compare the
Eucharist with Christ s sacrifice
made once upon the cross, as con
cerning the effect of it, we say that
that was a sufficient sacrifice : but
withal that it is a true, real and effi
cient sacrifice, and both of them
propitiatory for the sins of the whole

world. And therefore in the ob
lation following, we pray that it
may prevail so with God, as that
we and all the whole Church of
Christ (which consists of more than
those that are upon the earth) may
receive the benefit of it. Neither
do we call this sacrifice of the Eu
charist an efficient sacrifice, as if
that upon the cross wanted efficacy :
but because the force and virtue of
that sacrifice would not be profita
ble to us, unless it were applied and
brought into effect by this eucha-
ristical sacrifice, and other the
holy sacraments, and means ap
pointed by God for that end: but
we call propitiatory both this and
that, because they have both force
and virtue in them to appease God s
wrath against this sinful world."
Notes on the Communion Service :
printed in NichohY commentary./?.
46. Again, upon the same words.
" This is a plain oblation of Christ s

Ipreface,

cxlix

This prayer however is so far at the discretion of the
officiating priest, that he may use one other in its stead :
in which the important duty of which I have been
speaking, is not, it must be acknowledged, so forcibly
recognized. It seems to look more to the living actors,
and has less in it of ^ that forgetfulness of self, as the
sole object of prayer, which characterized the Church
of old. And yet, after all, the catholic truth is acknow
ledged and in all its fulness : that the mystical Body of
the Son, by a part of which and for all of which the
sacrifice has been offered, " is the blessed company of all
faithful people." 31

death once offered, and a repre
sentative sacrifice of it, for the sins
and for the benefit of the whole
world, of the whole Church ; that
both those which are here on earth,
and those that rest in the sleep of
peace, being departed in the faith
of Christ, may find the effect and
virtue of it. And if the authority
of the ancient Church may prevail
with us, as it ought to do, there is
nothing more manifest, than that it
always taught as much : and it is
no absurdity to say, here is an Ob
lation made for all, when it is not
only commemorated to have been
once offered, but solemn prayers
are here also added, and a request
made, that it may be effectual to

all. And in this sense it is not

only an eucharistical, but a propi
tiatory sacrifice : and to prove it a
sacrifice propitiatory, always so ac
knowledged by the ancient Church,
there can be no better argument,
than that it was offered up, not only
for the living but for the dead, and
for those that were absent, for
them that travelled, for Jews, for

heretics, &c. who could have no
other benefit of it, but as it was a
propitiatory sacrifice : and that thus
they did offer it, read a whole army
of Fathers." Ibid. j&gt;. ."&gt;(&gt;. See
also above, p. cxv. Note W.

31 In the Bodleian library, is a
copy of " A Form of Common
J &gt; rai/er, to be used ujton the M/V-
tiff/i of ./anfMzry, $&lt;* published
by Hit Majesties direction, Printed
bif John Mill, IGo l," in which the
following prayer occurs. " Hut
here, O Lord, we offer unto Thee
all possible praise and thanks for
all the glory of Thy grace that
shined forth in Thine anointed,
our late Sovereign, and that Thou
wert pleased to own him (this day
especially) in the midst of his ene
mies and in the hour of death, and
to endue him with such eminent
Patience, Meekness, Humility,
Charity, and all other Christian
virtues, according to the example
of Thine own Son, suffering the
fury of his and Thine enemies, for
the preservation of Thy Church and
People. And we beseech Thee to

el Preface*

And how great a mark of her still being a portion of
Christ s Holy Catholic Church is this, that the church
of England has not in her eucharistic service thrown
off communion with the Invisible Church. No valid
objection can be made to her liturgy upon that pretence,
and the great duty of which I have spoken is always to
be fulfilled. 32

give us all grace to remember and
provide for our latter end, by a
careful, studious imitation of this
Thy blessed Saint and Martyr, and
all other Thy Saints and Martyrs
that have gone before us, that we
may be made worthy to receive be
nefit by their Prayers, which they
in Communion with Thy Church
Catholick offer up unto Thee for
that part of it here Militant, and yet
in fight with and danger from the
flesh : that following the blessed
steps of their holy Lives and
Deaths, we may also show forth
the Light of a good example ; for
the glory of Thy Name, the con
version of our enemies, and the im
provement of those generations we
shall shortly leave behinde us : and
then with all those that have borne
the heat and u burthen of the day
(thy servant particularly, whose
sufferings and labors we this day
commemorate) receive the reward
of our Labors, the harvest of our
Hopes, even the Salvation of our
Souls : and that for the Merits and
through the Mediation of Thy Son,
our Blessed Saviour Jesus Christ.
Amen."

32 I have avoided adding autho
rities which have been cited over
and over again, in all books upon

this subject, from the earlier fathers
of the Christian Church : nor need
I remind the reader that I have
stated nothing in the text, as being
the doctrine of the Church of Eng
land, beyond what is fully warrant
ed by the united testimony of her
best divines since the reformation,
by Andrewes, and Overall, and
Bull : by Field, Thorndike, Ham
mond, and many others.

But I would here protest against
the making any unauthorized at
tempts to introduce the practice of
praying for the dead, to a greater
extent and in more particular terms
than the church of England, not
only in her liturgy, but in other
parts of her Common Prayer Book,
has recommended and allowed. We
know the evils which have fol
lowed in the church of Rome, the
scarcely reverential manner in
which the condition of the unseen
world of departed spirits has been,
with an almost minute exactness,
explained : we know the evils which
have followed the introduction of
the un scriptural doctrines of Pur
gatory, and Indulgences, and Par
dons. It is much therefore to be
lamented that adaptations of the
devotions of that Church, should be
put forth for the use of members of
our own : they are contrary both

Iprcfacc, cli

/&gt;

It is necessary that I should give some account of the
editions which I have used in preparing the following
arrangement of the English and Roman liturgies.

The Use of Rome is printed from the edition by
Plantin, Antwerp, 1759, 4to.

The Use of Hereford has been taken from an edition
of that missal in the Bodleian library. Of this Use, no
other copies are known to exist than the two there pre
served, and one, which may rather be called a fragment,
so imperfect is it, in the library of S. John s college,
Oxford. One of the Bodleian copies is upon vellum,
the other upon paper : both imperfect, and unfortunately
will not between them give us the perfect book. As, for
example, in the Canon (see p. 121, and the note) there is
an erasure, which occurs in a leaf altogether wanting in
the other copy. This book is a folio, and the following are
the title and colophon. Title: " Anno Incamationis
domini sccundo supra quingentesimum atque millesimum,
die vero prima mensis Septembris, opera ot industria M.
Petri oliverii et lohannis mauditier Iinpressorum llotho-
magi, iuxta sacollum diui apostolorum principis Petri
commorantium. Impensa vero lohannis richardi mer-
catoris : hoc novum et egrcirium opus sarri Missalis ad
usum famosc ac percelebris ecclesie Helfordensis nuper
instanti ac peruigili cura visum correctum et emendatum.
Necnon auctoritate reuerendi in Christo patris et domini
ejusdcm ecclesie epyscopi meritissimi, ac dominorum
decani et capituli : est in propatulo venale facili precio
coram cunctis productum et exhibitum." Colophon.
" Finis Missalis ad vsum Celebris ecclesie Helfordensis.
summa cura ac vigil i opera nuper Impressi Rothomagi
cum additione, Accentuarii legentibus in ecclesiis valde

to the spirit and intention of the viz. discontent and schism. Nor,

church of England, and cannot be more than all, have such prayers

admitted without the fear of even the example of the early Church to

worse consequences than of old, plead in their defence.

A copy of the ancient woll-known "Hereford Missal," of the date
08, has just be&gt;n brought toli-htat Bristol, where it had been lying
many years nmnni; a pile of old books and other refuse on the floor
Of the bonaeof ;i Roman Catholic i-l.-r^yman. My the advice of Mr.
:11. the &lt;vv..rk, whirh in its perfect stati- is Mi ved to be

unimip. we

clii Preface*

vtili. Et hoc impensis lohannis richardi eiusdem Ro-
thomagi civis non immeriti : iuxta ecclesiam diui nicho-
lai commorantis." I would add that at sign. A. 1. after
the calendar and several pages containing directions
how to say the collects, the kyries, &c., the short title
at the head of the service for the first Sunday in Advent
is, " Incipit missale secundum vsum ferfordensem."

The Use of York is taken from an edition of that
missal in my possession : 4 to. Title. " Missale ad vsum
celeberrime ecclesie Ehoracensis optimis caracteribus
nouissime Impressum cura peruigili maximaque lucubra-
tione mendis quampluribus emendatum atque in forma
portabili marginatum. Ere et impensis honestorum vi-
rorum Guillermi bernard et Jacobi cousin, bibliopolarum,
Rothomagi degentium ante atrium librariorum majoris
ecclesie, atque in ipso atrio e regione curie ecclesiastice.
Anno salutis christiane decimoseptimo supra millesimum
et quingentesimum, die vero vicesimasexta mensis octo-
bris completum." This edition has not a Colophon. 33

The York missal is a book of extreme rarity : Sir
Harris Nicolas in his very useful Chronology of His
tory says, "it is doubtful whether any perfect copy exists,
except the one preserved at Cambridge in the library of
S. John s college." 34 This however is incorrect, be*
cause about five or six perfect copies are known to be
extant, 35 In the British Museum is a fragment of a
York missal, which has been long supposed to be of an
unknown edition. It is in fact a part of the edition of
1516, Rothom. fol. A He Ca^f^c M^e^Uf &**

A i~ f ^ t^^ 1 ^

33 In the first edition I used a continually before me.
copy of the York missal (Folio. M Paris. Francis Regnault. m.

Rouen. 1516.) in the Bodleian Li- ccccc. xxxiii. 4to.
brary : but, if I am not mistaken, 35 For an account of the York

the two are exactly alike. For the missals, I must refer the reader to

present work I have naturally pre- the Dissertation on Service Books,

terred a copy which 1 could have Monum. Ritualia. vol. i. p. Ixxv.

Ipreface. cliii

The Use of Sarum is printed from a copy of the
edition of that missal, in my possession, of 1492, at
Rouen, in folio. This is the only perfect 36 copy known
to exist, and in all respects is a very important book.
There seems no reason to douht that it is the Editio
princeps of the Sarum missal, but it is not mentioned
by Gough, or Brunet, or Hain : 37 all of whom speak of
the edition of 1494, by John Hertzog, as the first. 38
The Title is simply upon else a blank leaf, " Missale
secundum vsum ecclesie sarisburien." Then follow a
calendar, and the " benedictio sails et aquas :" after
which, under a wood-cut, begins the service for the first
Sunday in Advent, with the usual title, " Incipit missale
secundum vsum Sar." Before the Canon, is a large
wood- cut (the reverse blank) representing the First
Person of the Ever-blessed Trinitv, with the Evange
listic Symbols in the corners, and below is a cross.
The Co/it])hon : " Impensa et arte niag ri Martini morin
civis Rothomagensis iuxta Isignem prioratum sancti laudi
eiusdem ciuitatis moram tralientis oificium sacrum ad
vsum sar. (ut vulgo loqmur) missalc dictum, sollerti cor-
rectionis lima nuper castigatum ct impressum : fin it fe-
liciter. Anno domini. M.CCCC. Ixxxxii. die xii. Octo-

35 I say perfect, because there is with this colophon : " In laudem

a large fragment of this edition in sanctissime Trinitatis totiusque mi-

the Bodleian upon vellum. The licie celestisad honorem ct decorem

imperfections have been supplied see ecclesie Sarum anglicane eiusq.

from a copy upon paper with the deuotissimi cleri. hoc missale diui-

date 1510, printed also at Kouen norum officiorum vigilanti studio

by Joh. Richard. Until lately, this emendatum lussu et imponsis prnp-

vellum part was supposed to be of stantissimi viri Win kin de VVorde.

about the same date, and is so en- Impressum London, apud. \Vest-

tered in the library catalogue. monasterium per lulianum notaire

,- et lohanem barbier felici numine

J&lt; Kepertonum Bibliographicum. ,_. ^,

explicitum est. Anno dm M.cccc.

38 There was one other edition Ixxxxviij. xx. die mensis Decem-

during this century: printed in bris." The next was by Pynson.

England, by Julian Notary, folio, fol. 1504.

cliv preface*

bris." Upon the reverse is the printer s device, viz. a
negro s head and the letters M. M. within a circle sup
porting a double cross, with the following legend in the
border : " Imprime. A. Rouen. Devant. Sainct. Lo."
in gothic letters.

No printed copy of the Use of Bang or has been dis
covered. If there ever was an edition, it has, so far as
we know, utterly perished, perhaps by the common acci
dents of time, but more probably by means of the eager
inquisitors under Edward VI. I have arranged the
Ordinary and Canon according to the Use of Bang or
from a manuscript in my possession, written somewhere
about the year 1400 : a large folio, upon vellum. I do
not venture to say that it is certainly that Use, but I
conceive there are many reasonable grounds for sup
posing it to be so. It is undoubtedly an English missal,
and not according to the Uses either of Sarum, York,
or Hereford. A very slight examination even of the
small portion reprinted in this volume will be sufficient
to establish this : a point confirmed by many variations
in the collects and offices throughout the book.

But I would mention particularly the Ordo sponsa-
lium. This agrees with the prayers and order in the
famous pontifical according to the Use of Bangor, still
preserved in the cathedral library of that city ; to which
it was given in the year 1485, by Richard Ednam, the
then Bishop. 39 That pontifical does not, however, con
tain the forms of giving troth, and at the putting on of
the ring : which were anciently in all the missals, in

39 This volume originally be- shop Humphreys in 1701. I have

longed to Anianus, Bishop of Ban- given a particular description of

gor from A.D. 1268 to about 1300. this most valuable manuscript in

It was for some time lost from the the Dissertation on Service Books,

cathedral, but with better fortune to which I must venture again to

than happened to the great major- refer the reader. Monum. Ritual.

ity of such books, it was preserved vol. i. p. cxv.
and restored to the library by Bi-

Ipreface. civ

English ; and I cannot think it altogether out of place
to give them at length.

In the Salisbury missal the man is directed to say :
" I, N, take the, N, to my weddyd wyf to haue ad tho
holde fro thys day far warde for beter, for wurs, for
rychere for porer : in sykenisse fid in helthe tyl deth us
deperte yf holy chyrche wol it ordeyne, and therto I
plyght the my trouth." The woman repeats the same
form, adding after the words a/id in helfhe, " to be
honour ad buxum 441 in bed and at horde." At the putting
on of the ring the man says : " With tys ring I the wcdde
and tys gold fid siluer I te gene : and with my body I te
vvorscype and wyth all my worldly catell I the honore."

The York missal directs both the man and woman to
say as follows : " Here I take the, A r , to my wedded iryf&lt;&gt;
or husband, to have and to holde at Bedde and at
Borde, for fay re r, for fowler, for better for warse, in
sikenes and in hele (or helth) tyll dcthe us departe.
And therto I plyght the my trouthe." Putting on the
ring: 41 "With this rynge I wcdde the and with this
golde and siluer I honoure the, and with this gyi t I
honoure the."

The Hereford missal directs the man to say : " I, A T ,
underfynge J?e, N, for my wedded wyf, for betere for
worse, for richer for porer, yn sekenes and in helfe, tyl
dej? us departe, as holy churche ha}? ordeyned, and |?erto
y plyjth pc my trovvjjc." The woman repeats the

40 There arc more meanings than men, the which come newe out of

one given to this old English word. worldly synnes to the seruycc of

The usual is that it signifies obe- god : for to make them able to

tlit-ncc. The dictionaries do not ghostly werkynge, & for to breke

commonly mention the privative dowue the unbiucuinness of the

form of the word, which, however, body by discretion."
leads us to the true meaning, and 41 The old books, both Salis-

occurs in Hyltons Medlcd lyfe. bury and York, say, upon the fourth

Printed by II. Wyer, p. 4. " Also finger, "quia in illo digito est qua-

it longeth to all yonge begynnynge dam vena procedens usque ad cor."

civi Preface.

same, with the addition after the word hetye, "to be
boxum to J?e." Giving the ring the man says : " WyJ?
J?ys ryng y j?e wedde, and J?ys gold in seluer ych j?e
jeue, and vvy]? myne body ych j?e honoure."

In my manuscript the form appointed for the man is,
" I N, tak J?e, N, to my weddyd wyf to haue & to holde
from thys day forward, for bettere for werse, for fayrere
for fowlere, for rychere for porere in syknesse & in
helthe tyl dej? us depart jyf holy cherche yt wole or-
deyne. And therto y plyjhte the my trewthe." The
woman repeats the same, adding after the word helj?e,
" to be boneere & buxum in all lawfulle placys." The
form at the giving of the ring is : " Wyth thys ring I
fe wedde & ys gold & syluer I J?e gefe & wyth my bodi
the wourchepe and wyth all my worldli catell I the
onore and endue."

I do not say that these variations 42 prove this missal
to be certainly the Bangor Use, whilst joined with others
they shew it to be, as I have already said, neither the
York, nor Hereford, nor Sarum. I humbly leave them to
the consideration of men better learned in the subject
than myself, trusting that they may at least lead to some
inquiry into the matter. There are very probably un-
collated and neglected manuscripts in our public libra
ries, which may some day decide without doubt what
the Bangor Use was. The whole question of the ancient
English Uses is one upon which very little labour has
yet been bestowed. 43

42 Nor is to be forgotten that the these the reader will himself be

Ordinary and Canon of the Bangor able to judge, by examining them

pontifical (that is, so much of them as they are pointed out in the notes

as that MS. contains) have no va- below.

nations which militate against the 43 There are unquestionably

claim of my missal to be of Bangor many imperfect MSS. and printed

Use, whilst there are several re- editions of missals of various Uses,

markable points of agreement which in our public libraries, which have

very considerably strengthen it. Of been arranged (and therefore neg-

Ipreface. clvii

A note in the handwriting of the age, at the end of
the calendar, fixes the book to have belonged to a
church in a part of the country where the Use of Ban-
gor was probably observed. It is as follows : " This
Booke was geuen to the hye Alter of the Paryshe Churche
of Oswestry by S .* 4 Morys Griffith Prist, To pray for
all Christen Soules, the yere of oure Lorde god a thow-
sande fyve hundred fyfty and foure." I suppose that it
had been removed from the church during the troubles
of king Edward s time, been carefully preserved, and as
soon as possible restored after queen Mary s accession.
There was anciently at Oswestry a monastery, the
church of which was made the parish church, and is
described by Lcland in his Itinerary.* 5

If, in the first edition of this arrangement of the
Ancient Liturgies, I trusted that it would not be an unac
ceptable book, I may now congratulate myself on the ful
filment of that hope ; and still more earnestly than then,
desire that the additions which have been made, in notes
and otherwise, will in their degree also be found useful.
The circumstances of the times in which we live seem
to call for a more general knowledge, especially among
the clergy, of these subjects ; which must not be looked
upon as merely antiquarian, or even historical, but as of

lectcd) under the very convenient into Domnus, became Dom or Dan.

title of Jfotnan Missal* An an- And hence Dan Chaucer, as he is

thentic reprint of the York or Here- stylt d by Spenser. This title after

ford missal, for example, would very its serious use was lost, became

probably lead to the discovery of ludicrous : as for example, " Dan

other copies ; and so we might hope ( ujnd"

also by inquiry, to discover even 4A Leland says that the church

the lost Lincoln Use, or assure of S. Oswald at Oswestry was

ourselves of the Bangor. sometime a monastery " caullid the

White Minster. After turned to

44 Sir, was a common title given a Paroche Chirch, and the Person-

in those days to men of certain re- age impropriate to the Abbay of

ligious orders, from the Latin Do- Shreusbyri." Itinerary, vol. v. 37.

minus, which also being contracted Edit. 1744.

civiii Preface*

the highest importance in their relation to questions in
volving doctrine. That temper of mind we may trust is
rapidly passing away, in which we have feared to come
in contact, as with unholy things, with the ancient litur
gies and offices, (which are indeed the monuments) of
the English church. Men have been accustomed to
speak slightingly, and with harsh words also, of holy
prayers which for a thousand years rose through the
aisles of our village, equally with our cathedral, churches,
and of solemn rites by which devotion was not only
quickened, but directed to its proper end.

Very much of this must, not in charity simply but of
necessity, be attributed to ignorance : passing by of
course the few whom no argument will reach, and with
whom Genevan prejudice is infallible. It may be said
that the original editions of these books are of that ex
treme rarity, as to be completely beyond the reach of all
who have not access to the public libraries. When
therefore men, by one sweeping condemnation, contemp
tuously passed j udgment upon the old services and wor
ship of the church of England, they spoke of matters
about which they knew absolutely nothing, and without
the slightest discrimination included within one sentence
both good and bad, essentials and non-essentials, trivial
or superstitious rites and holy ceremonies. Nor did
they know that the Common Prayer Book now used in
their Church, is founded upon and draws its origin from
the very sources about which they did not hesitate to
utter these opinions. Such a judgment may perhaps be
popular, may be widely received, but is worth nothing.

Let then the authentic documents be produced, and
let men have the means of examining for themselves ; it
may not be, nor is it to be desired, that an approbation
as ill-judging and as ill-founded as disapproval has been,
should follow ; but this I cannot but believe, this at least
we may justly and with all moderation hope for : that
that extreme and false, because indiscriminating, dislike

Preface, clix

of old rituals and liturgies, and the no less extreme love
of modern observances will become temperate : and that
with a better knowledge, we shall seek when fit opportu
nities shall offer, to regain whatever can be proved to be
really good and holy ; and speak plainly, and claim un-
doubtingly, and insist with all earnestness upon the pri
vilege of still possessing many means, as well of con
veying as of receiving grace, which, we cannot help
acknowledging, we might have lost.

And, whether well-advised or not, whether it may
now be as loud as a few years back, there has been a
demand for a convocation of the church of England ; a
convocation, I mean, in fact, and not in mockery ; a
convocation which shall shew, by being permitted to
deliberate and enforce its canons, that the State, to which
the Church of England is bound, can protect her. It
may be years before such a convocation may assemble ;
it may not now be desirable that it should do so ; nay
more, before it does meet it is possible that the alliance
between Church and State, as it exists, will be somewhat
modified. But when we have a convocation, the Book
of Common Prayer cannot tail to come before its notice ;
and upon the one side there will be members who, fol
lowing the steps of their predecessors one hundred years
ago, will attempt to bring in latitudinarian opinions, and
infect with the heresies of Calvin and /uingle and Lu
ther, our established Forms : upon the other side there
will be men advocating the restoration of serious errors
of the church of Rome, from which we have so long
been free. Surely, then, considering this there is cause
for making every effort, which shall smooth the path to
that great fountain of Catholic Truth, Catholic Anti
quity.

I would add that the book to which the above remarks
have been prefixed is intended for the clergy, and from
its title will be hardly one which will either attract the
notice or fall into the hands of the laity. Hence I have

Preface,

said, or rather have repeated some things already said
by others in every age since Christianity was published,
which, all-important as they are, in these times mere
caution or the fear of being misunderstood would have
reserved in general discourse, or in so called popular
works.

With regard to the few Notes which were added at
the end of the first edition of this work, I then said, that
they could not even pretend to being a shadow of a com
mentary on the text. In preparing the present edition,
I purposed to be much more full in my remarks than I
have now been : but having commenced upon a very ex
tended plan, changed my intentions after some progress
had been made. It is not requisite for me to enter into
the reasons by which I was influenced. I shall be satis
fied if the additions are not thought too numerous, and
yet enough both to supply in some degree the want of
the many volumes which bear upon the subject, and to
excite a desire to promote the study of it in those who
have time and opportunities to do so.

And, knowing the deep mystery which surrounds the
doctrine of the Blessed Eucharist, the subject which has
been before us ; and the inestimable blessings which are
attached to a proper understanding and belief of it ; I
sincerely pray, that He, in Whom all our words and
works should both begin and end, to the benefit of Whose
Church all his ministers should humbly dedicate their
labours, will prosper so far only as He sees good, this
which I have done : may He so overrule the consequences
which it may have, (and our most careless sayings, our
lightest actions are followed often by we know not what,
in the workings of His Providence) that all erroneous
statements, all incorrect conclusions, all wrong sugges
tions, may be as though they never had been written :
may He, of His great goodness, grant that every judg
ment or opinion may be duly weighed before it is either
rejected or admitted : and that all may be received at

Ipreface. clxi

least in the spirit with which I have aimed to write, de
sirous that the cause of Truth alone may be advanced,
the cause of the Church of England, a branch of the One
Church, which is Holy and Universal.

And, without repeating this my most earnest prayer,
I would extend it to another work, which will be finished
together with this. It may be said that these are too
trifling matters upon which such solemn wishes should
so publicly be expressed ; trifling and of little value they
may indeed be : but in another view those labours
scarcely can be trifling in His sight, which whether
valueless in their results or not, have occupied so large
a portion as these have, of the short time allotted to us
here on earth. So regarding them, as I who am respon
sible must, much better is it to be exposed, if it is to be
so, to the charge of unduly recommending thorn to the
Divine Blessing, than to the consciousness that through
some feeling of false shame, I have failed to do that
which I feel to be a duty.

Broadleaze, near Devizes.
Aug. 8, 1H4&lt;&gt;.

1. &gt;rtrinarfum

2. Canon ptssae.

3- 3Uturgta $&gt;. Clcmentts.

4- C!)e $&gt;t)pper of t!;e ILorDe.

. firfctnartum jftliftae
n. Canon.

&gt;rUttwrium

SARUM. BANGOR. EBOR.

Ad missam dicendam 1 Admissamdi- 2uando presbyter la-
dum sacerdos induit se cendam exe- -vat manus suas 2 ante

1 (dicendam. Sar.) The Church of Christ has always insisted upon a dili
gent preparation to be made by all her members before the reception of the
Holy Communion : much more therefore should he who is about to Celebrate
offer up earnest petitions to the Almighty, for His especial grace ; confess his
sins, and ask for pardon, and acknowledge his unworthiness. Anciently,
(independent of the exact confession which was to be made,) the following
prayer was appointed to be said : and, as it is not to be supposed that the
Priests of the Church of England in our own times ever think of entering
upon this, the most mysterious and awful of their sacred duties, without
some such prayer and preparation as I have just spoken of, and. as they are
left to their own choice as to what prayers they should use, I would venture
to call their attention to this : because, although some expressions in it must
not be taken in the exact sense, in which for some time previous to the Re
formation they certainly were, yet they will still bear an orthodox inter
pretation, and the whole prayer has the impress of antiquity, and is in its
spirit and intention excellent.

" IT Oratio dicenda ante missam. Deus qui de indignis dignos, de pecca-
toribus justos, de immundis mundos facis : munda cor et corpus meum ab
omni contagione et sorde peccati, et fac me dignum altaribus tuis ministrum,
et concede propitius : ut in hoc altari ad quod indignus accedo, hostias ac-
ceptabiles offeram pietati tuae pro peccatis et offensionibus meis, et innu-
meris quotidianisque excessibus ; et pro omnibus hie circumstantibus, uni-
versisque mini familiaritate et affinitate conjunctis, atque me odio aliquo
insectantibus et adversantibus, cunctisque fidelibus Christianis vivis et mor-
tuis : et per eum sit tibi meum votum atque sacrificium acceptabile : qui se
tibi Deo Patri obtulit in sacrificium, Jesus Christus, Filius tuus, Dominus
noster. Qui tecum vivit et regnat." Missale Sarum. Edit. 1492. Some edi
tions add, (as all doubtless understand,) " in imitate Spiritus Sancti, Deus."

It will be observed that the York Use makes no mention of any vestments,
and the Hereford speaks only of the Amice and the Alb. We must remem
ber that though now they are lost, there were formerly numerous other vo
lumes in which complete instructions were to be found for the due vesting
of both the Celebrant and his Assistants: in the Missal, sometimes they
were but alluded to, at other times omitted altogether. There cannot be a
shadow of doubt, that the full number of vestments was required by the order
of the Church of Hereford as well as by the Church of Salisbury : and if
one would argue from this rubric " postquam sacerdos induerit se amictum

&gt;rdtnanum

HERFORD. lioit.

Ad introitum misstc postquam Siiccrdos paralus 3 cum ingredi-
sacerdos induerit se amiclum ct fur ad allure, facia illi dtbita

et albani," that the Chasuble (for example) was not also necessary, he
might as well attempt to prove from the York rubric, that in that Church
the Celebrant was not vested at all, and was simply to wash his bauds. The
following is a Canon of an earl\ Council. " Nullus Presbyter sineamietu,
alba, et stola, et fanone, et casula ullatenus Missam celebrare pnrsumat.
Et haic sacra vestimenta mundisaima sint, et in nitido loco intra Ecclesiam
collocentur. Nee Presbyter, cum his induitur, extra Ecclesiam exeat: quia
hoc lex divina prohibet." Ift-f/ino I rninitn.\is. /) /:, &lt;&lt;*. Discip. Lib. i. p. ~&gt;7.

* (I.arnt inninis sun.t. Ebor.) I cannot decide whether the rile of washing
the hands was peculiar to the Church of ^ ork, as the other English I ses
omit all mention of it : nor, whether in that and in the Church of Here ford
the Hymn Vcni Cieat&lt;n\ and prayers were said at the putting on of the
Vestments. It is not probable that the washing would be omitted: an ob
servance so universal and one which, although a mere ceremony, almost the
light of nature would suggest. Eticlio says (as cited by Cardinal IJona)
" Nunc lavabo ut rem divinam faciam." Ajmd I lnutuw, in Anlnlniin, iv.
2. The Christian Church has observed it from the earliest ages. S. Paul
alludes to it in his Epistle to Timothy : " I will therefore that men pray
every where, lifting up holy hands." F.p. 1. c. ii. This. \\e must remember,
just after he has been speaking of the Hlesst d Eucharist. Tcrtnllitin asks :
44 Qmr ratio est, nianibus (piidem ablutis, spiritu vero sordente orationem
obire ?" de onit. cap. xi. .V. Augiistin also: 44 Si erubescimus, ac timemus
ICucharistiam manibus sordibus tangere,plus timere debemusipsam Eucha-
ristiam intus in anima polluta suscipere." SYr. 244.

3 (Saeerdo* parahu. Kom.) " Sacerdos celebraturus Missam, praevia con-
fessione sacramentali, quando opus est, et saltern Matutino cum Laudibus
absoluto, orationi aliquantulum vacet, et orationes pro temporis opportnni-
tate dicat. Deinde accedit ad locum in sacristia, vel alibi pnrparatum, ubi
paramenta, aliaque ad celebrationem necessaria habentur : accipit Missale,
perquirit Missam, perlegit, et signacula ordinal ad ea qua? dictnrus est.
Postea lavat manns, dicens orationem. Da, Domine, virtutem manibus
meis ad abstergendam omnem maculam : ut sine pollutione mentis et cor-
poris valeam tibi servire. "

The Homan Missal can be procured by any one : I shall therefore refer
he reader to it, and recommend him to read carefully, if he wishes to un
derstand the subject, the " Ritus servandus in Celebratione Missae," at the
b -inning of the book, from which the above is extracted.

SDrtunariitm Qgiffae,

SARUM. BANG OR.

sacris vestibus dicat cutor vfficii
kymnum : cum suis mi-

nistris sc indu-
ant. 4 Dumin-
duit se sacer-
dos vestibus
dicat hunc
hymnum :

VENI Creator spiritus : mentes tuo-
rum visita : imple superna gratia,
quse tu creasti pectora. tic.
v. Emitte spiritum tuum et creabuntur.
$. Et renovabis faciem terrse.
Oratio.

DEUS cui omne cor patet et omnis
voluntas loquitur, et quern nullum
latet secretum : purifica per infusionem
sancti Spiritus cogitationes cordis nos-
tri : ut perfecte te diligere et digne

EBOR.

missam dicat hanc ora-
tionem :

LARGIRE sensi-
bus nostris omni-
potens Pater : ut sicut
hie abluuntur inquina-
menta manuum, ita a

4 " Et si episcopus celebraverit tres habeat diaconos et tres subdiaconos ad
minus in omni festo ix. lee et in omnibus dominicis quando ipse exequitur
ofticium divinum. In die vero Pentecostes et in die coenge, vij. diaconos
habeat, et vij. subdiaconos et tres acolytos. In aliis vero duplicibus festis
per annum quinque habeat diaconos tantum, et quinque subdiaconos, et tres
acolytos. In die vero parasceves unum solum habeat diaconum." Rubr.
Miss. B any or.

5 (Signat se signo Crucis. Rom.) Ante omnem actum manus pingat Cru-
cem. S. Hieron. Epist. 22. ad East. c. 16. et manu dextera, ex Justino
Martyre ad Orthod. resp. ad. quast. 118. et manu plena, hoc est, quinque
digitis ad quinque vulnera Christi significarida : Durand. lib. it. cap. 46.
sed tribus digitis signum Crucis exprimendum esse, quia sub invocatione
Trinitatis imprimitur, aiebat Innoc. III. lib. ii. cap. 45. et memorat Leo IV.
Epist. ad Episcopos: ita ut manus a superiori descendat in inferius, et a
dextera transeat ad sinistram : quia Christus de Coslo descendit in Terrain,
et a Judaeis transivit ad Gentiles. Quidam tamen, subtlit Hie, a sinistra
producunt in dexteram, quia de miseria transire debemus ad gloriam, sicut
et Christus de morte transivit ad vitam. Gavanti T/ies. Sac. Rituum, torn,
i. p. 170. And so S. Ambrose has said ; that we make the sign of the Cross
upon our forehead, that we may always be bold to confess: upon our breast,
that we may remember to love : upon our arm, that we may be ready at all
times to work.

rDmaritim Q^iffae.

HERFORD.

album : stans ante alt are incipiat reverentia signal sc signo Cru-
Antiphonam : cis 5 a f route ad pectus, ct clara

voce (licit :

N nomine Patris, et Filii, ct
Spiritus sancti. Amen.

A enerahle Hede insists strongly upon tin- necessity of teaching the people
to us* this Sign : IK* is writing to Archbishop Egbert. " Eorum quoqne,
qui in popular! adhuc vita contincntur, solicitam te necesse est cnrani ge-
rere, tit sufficientes eis doctores vita* salntaris ad hi be re mcmineris, et hoc
eos inter alia discere facias, (jtiibus operibus maxime !)() placere, a ({iiibus
se debeant, qni Deo placere desiderant, abstinere peccatis, &lt;jua diviuani
cleincntiain supplicantes debeant devotione prerari, (juain freqnenti dili-
gentia signaculo s&lt;* dominicae crucis, snaque omnia adversum continuas im-
inundoruin spirituum insidias, ncccsse habeant nniiiire, &c." lledtc. Op.
Hist. Minora, p. 2*21. We must not forget that Hede lived in an age which
had not experienced the abuse, and knew only the proper use of this Holy
Sign. As we go on, the reader will observe too many evidences of its su
perstitious repetition. It is now removed altogether from the Liturgy of
the Church of England, and far better is it th:it it should be so, than that it
should be a means by which people might ignorantly be led to stumble and
to take offence. The proper use of the sign of the Cross may well be de
fended upon many grounds, but not an improper excess.

Speaking in another place, upon this sign of the Cross, Merati says in his
additions to Guvantits, torn. ii. p. 108. ** Aliqui illud tribus digitis dextrre
maims eflbrmant sub invocatione Sanctissimie Trinitatis, alii vero duobiis,
ad duas Christi naturas et voluntates contra Monophysitas et Monothelitas
indicandas."

SARUM.

laudare mereamur.
Per Christum.

HDrtunarium egiffae,

BANG OR.

An-

Deinde seguatur

tiph.

T NTROIBO 8 ad al-

Per Domi-
num. In uni-
tate ejusdem.

EBOR.

te mundentur pollutio-
nes mentium, 6 et cres-
cat in nobis augmen-
tum sanctarum virtu-
turn. Per.

tare.

An.

NTROIBO ad al-

tare.

Ps. Judica me 9 Deus,
et discerne.

Tot us psalm us die a fur
cum Gloria patri.
Deinde dicitur ant.

I NTROIBO ad al-
tare Dei, ad Deum
qui Isetificat juventu-
tem meam.

Deinde seq.
Ps. Judica.

Gloria patri
sicut erat.
Ant.

NTROI
BO.

Ps. Judica me Deus.
et discerne.
Cum Gloria patri.

6 (Mentium. Ebor.) My edition lias, by a plain typographical error,
manuum.

7 (Junctis manibus. Rom.) " In Missa semper ita persistit, nisi quidpiam
agendum impediat." Le Brnn. Explicatio Missae. torn. i. p. 51.

8 (Jntroibo. Sarum.) This very ancient commencement of the Service was
most appropriate. Some writers have said that S. Ambrose alludes to it,
as being used in his time in the Church of Milan : but, as others, Bona and
Gavantus, &c. have pointed out, that Father in the place cited, is not treat
ing of the Communion, but of the Newly-baptized, of Baptism, and Con
firmation. " His abluta plebs" are his words, " dives insignibus ad Christi
contendit Altaria dicens, Iiitroibo, &c." There is no doubt however that it
was very anciently used in this place, for Micrologus speaks of it, cap. 23.
" Paratus, sacerdos venit ad Altare dicens Antiphonam." It is remarkable
that it is not appointed to be said in the Bangor Use.

9 (Judica me. Sar.) Up to the earliest ages of which any record remains,
we find examples of commencing the Liturgy with a Psalm : but it was not
universal ; and for the four first Centuries at least there was a variety of
practice. It is not possible to decide what Psalms in particular were ap
pointed, or even whether in the first ages the later practice of a fixed Psalm

fiDrtunauum Q^iffae.

IlERFORl). ROM.

MROIBO ad altare

Ps. Judica me.

Totuspsalmus dicatur cum ( ilo-

ria Patri.

Sequitur Antiphona,

IMROIBO ad altare Dei,
ad Deum (jui lajtificat ju
ventutem meam.

Deinde junctis manibus" 1 ante
pectusj incipit Antiph.

I] NTR01BO ad altare Dei.
Ministri Ijk. Ad Deum qui
laetificat juventutem meam.
Posted alternatim cum ministris
dull sequent em 1 sahnuui 4 J.

Judiea me Deu^.
Cum (ilori ii Patri.

S . repent

NTROIHO ad altare Dei.

R. Ad Dcuin
juventutem mcain.
Signal xc du t Hs \ .

(jui

was observed. Dnrnnd says, lib. iv. cap. 7. that Pope Cu lestin I. origin
ally appoint d this partirular psalm. This would have been about the year
430. Hut it would seem, from an old Ordo Humanus, that this Pope
merely ratified the custom of saying a Psalm. A French Ritualist oflittle
or no authority, Claitdf dc JYr/, (of some considerable learning, but exces
sive prejudice towards many peculiar conceits of his own,) has laid it down
that the custom of saying this psalm Judica is not older than the XI\ th
Century. In which he is confuted by innumerable examples to the contrary :
and we may conclude that, (though we cannot fix it either to the time of
Pope Cu lestine or of S. Ambrose, to whom also the institution of it has
been attributed, yet) for more than 5(M) years, it had been so used in this
part of the Liturgy. The Mozarabic Liturgy appoints the Antiphou, but
omits thr Psalm. This the Church of Rome now follows, in Masses for the
dead, and during the days between Passion Sunday and Easter Eve: at
which season the question would be inappropriate, 4t Quare tristis es, aniina
mea : et quare conturbas me &gt;." Hut the Antiphon is not omitted : which is
said to be, because though the signs of joy are not allowed at such times,
yet the reason and the motive may nevertheless be spoken of : and there
fore the Priest may still say : " lutroibo ad altare Dei, ad Deum qui laeti-
ficat juventutem meam."

SDrtunarium

SARUM.

TRIE eleison.
Christe eleison.
Kyrie eleison.

} ATER noster. Ave

maria.

BAXGOR.
YRIE

eleison.
Christe elei
son. Kyrie e-
leison.

PATER
noster.

EBOR.

KYRIE eleison.
Christe eleison.
Kyrie eleison.

PATER noster. Et
ne nos. Ostende
nobis domine. Sacer-
dotes tui induantur.
Domine exaudi. Et
clamor. Dominus vo-
biscum.

Hisjinitis et officio missa inchoato cum
post officium Gloria patri incipitur : ac-
cedat sacerdos cum suis ministris adgra-
dum altar is, ct dicat ipse confessionem

O ratio.

ACTIONES nos-
tras qugesumus
Domine aspirando
praeveni, et adjuvando
prosequere : ut cuncta
nostra operatic et a te
semper incipiat et per
te crepta finiatur. Per
Dominum nostrum.

AURES tue pieta-
tis, mitissime
Deus, inclina precibus
meis et gratia sancti
Spiritus illumina cor
meum: uttuismysteriis
digne ministrare, teque
eterna caritate diligere,
et sempiterna gaudia
percipere merear. Per
Christum.

Sacerdos introiens ad
altare et procedentibus
in ordine ministris di
cat :

DrDinarium ajjiffac. 9

HERFORD. ROM.

YRIE eleison. Christc Adjutorium nostrum in nomine
eleison. Kyrie eleison. Domini.

H:. Qui fecit coclum et terrain.

PATER noster. Et ne nos.
Sed libera. Ostende no-
bis Domine misericordiam tu-
am. Et salutare tuuin da no-
bis. Domino Deus virtutum
converte nos. Et ostende fa-
ciem tuain et salvi erimus. Do-
mine exaudi orationem meam.
Et clamor incus ad te vcniat.
Dominus vobiscum. Et cum
spiritu tuo. Orcmus.
O ratio.

ArriONES nostrus rjua-
Miinns Domine aspirando
praeveni, et adjuvando prosr-
cjucrc, ut cuncta nostra opcratio
et a te semper incipiat &lt;-t JXT tc
ccepta Hniatur. Per.

Tune sacerdos stans ante gra- Dtinde junctis wanibus, pro-
dum al tan s dicat : fitnde indinatus facit confessio*

nem :

SARUM. BAXGOR.

(capite indinato. Bangor.) diacono as-
sistente a dextris, el subdiacono a sinistris
hoc modo incipiendo:

ET ne nos. Sed libera. Confitemini
Domino quoniam bonus. Quoni-
am in saeculum misericordia ejus.

Sacerdos dicat:

CONFITEOR 10 Deo, beatse marise,
omnibus sanctis, et vobis : (quia
Sar.) peccavi nimis cogitatione, locu-
tione, et opere mea culpa : precor sanc-
tam mariam, omnes sanctos Dei, 11 et
vos orare pro me.

EBOR.

Versus.
CONFITEMINI

\^&gt; Domino quoniam
bonus. Quoniam in
saeculum misericordia
ejus.

/^ONFITEORDeo,

\^s et beatae mariae,
et omnibus sanctis et
vobis fratres : quia ego
peccator peccavi nimis,
corde, ore, opere, omis-
sione, mea culpa. Ideo
precor gloriosam Dei
genetricem mariam, et
omnes sanctos Dei, et
vos orare pro me.

10 &lt;4 There or he tho messe bigynne,

Wil he meke him for his synne :

Till alle yo folk he shryues him thare,

Of alle her synnes lesse and mare :

So dos tho clerk a gayn to him,

Shryuen horn there of al hor syn.

And askes god forgyuenes,

Or then bigynnen to here tho mes."

The above is taken from a very curious MS. in the Museum Library, Ms.
Bibl. Reg. 17. B. xvi. xvij. consisting of long rubrics, and prayers relating
to the Liturgy, all in English verse. I shall make several extracts from it
as we proceed. I shall in future refer to it as Museum MS.

11 {Precor omnes sanctos Dei. Sar.) It is one thing to assert that the
Saints can hear our prayers, if we address them ; it is another to believe
that they offer up for us, and for the Church of which they are members,
prayers and intercession. That the Almighty does listen graciously to the
prayers of His Saints we know from the Sacred Scriptures. In Genesis,
Abimelech, we read, was told that if he restored to Abraham his wife, the

HDrDinarium

UERFORD.

1 1

ROM.

Domino

quoniam bonus. Quoniam
in saiculum misericordia ejus.
Tune incline! sc ad alt are June-
tis manibus et dicat :

ONFITEOR tie.

Co \FITEOR Deo omni-
potenti, beata^ Marian
semper viririni, beato Michael!
Archangelo, beato Joanni Bap
tists, sanctis Apostolis Petro
et Paulo, omnibus Sanctis, et
vobis fratres : (juia peccavi ui-
mis co^itatione, verl)o, et opere,
PC rent it sibi pectus fcr^ dicens ,
mea cnlpa, inca culpa, mea
maxima culpa. Idro precor
beatam .Mariam semper vir^i-
nem, beatum Mieliaelum Arch-
an^elum, beatum Joanncm

Patriarch should pray for him, and la- siiould live. " Now, therefore, re
store the man his \\ife ; for he is a prophet : and he shall pray for thee, and
thon shalt live." eh. \\. ver. 7. And again, in the -l 2nd rh. of Job, vcr. 7,
Eliphaz and his two friends, against whom the wrath of the Lord was
kindled, are directed to " go to My servant Job, and My servant Job shall
pray for you : for him will I accept."

In the most ancient offices we find forms of confession and absolution be
fore the more solemn part of the Liturgy: they are in the Liturgy of S.
James, which next to the Clementine, is without doubt, the oldest extant.
The Gallican Liturgy contains them, under another name, Apologia: and
several forms are in the Sacramentary of S. (Jregory. The present form in
the Roman Missal, it will be observed varies very materially from the
Sarum and other English I ses. It has been ascribed, that is, in its present
state to Pope Damasus : but without any authority, as the best commenta
tors allow. Archbishop Egbert alludes to the English form of confession,
in his Penitential.

12 (Percutit sibi. Rom.) " Tunsio pectoris obtritio cordis." *S . Augustin.
Enar. 2. In Psal. 31.

SDrDinarium

SARUM.

EBOK.

Minlstri respondent.

MISEREATUR vestri omnipotens
Deus, et dimittat vobis omnia
peccata vestra, li beret vos ab omni ma-
lo, conservet et confirmet in bono, et ad
vitam perducat aeternam.

Sacerdos. Amen .

Et paste, a dicant :
/^ONFITEOR,

Amen,

Et poslea :

CONF1-
TEOR

ad
tem :

ISEREATUR

vestri omnipo
tens Deus : et dimittat
vobis omnia peccata
vestra : liberet vos ab
omni nialo, servet et
confirmet in omni
opcre bouo et perducat
vos ad vitam se tern am.

ua dido, dicat sacerdos, Misereatur, ut
supra.

tune ministri

respondeant :

Amen .
Dcindc dicat sacerdos : Delude crec-

tus signet sc

in facie dicen-

do absolutio-

ncm :

A BSOLUTIONEM et remissionem omnium peccatorum
f\ vestrorum, spatium verse penitentire, (et, $ar.) emenda-
tionem vitse, gratiam et consolationem sancti Spiritus, tribuat
vobis omnipotens et misericors Dominus.

Ministri respondeant, Amen. Amen.

13 (Till pater. Rom.) This, even though a Bishop, or the Pope himself,
be present. " Cum minister, et qui intersunt (etiam si ibi fuerit Summus

SDrDinaritim

HERFORD.

A/TISEREATUR

ROM.

Baptistam, sanctos Apostolos
Petrum et Pauluni, omnes
Sanctos, et vos fratres, orare
pro me ad Dominum Den in
nostrum.
Ministri R.

MISEREATUR tui om-
nipotens Dens, rt cli-
missis peccatis tuis, perducat te
ad vitam icternam.
Sacerdos dicif, A men, el ? rig it
sc.

Deindt ministri re pet ant COH-
fessionein : ct nhi a Sacerdote
dictbatur, voliis Iratrrs, cf, vo*
fratres, a minittris dicitur tibi
pater, 1 - 1 ct, te pater.

I ostca Sactrdo* junetis maui-
bus / ucit absolutionetn, dicois :

[SEREATURvestri.e/r.

BSOLUTIONEM.

Signal sc s/gno Crucis, dleens :

INDULGENTIAM, absolu-
tionem, et remissionein pec-
catorum nostrorum, tribuat no-
bis omnipotens et misericors
Dominus. R. Amen.

I ontifcx) respondent Conjihor, dicunt titi pater, c(, te pater, aliqu.intuliiin
c-onversi ad rt lfhrantcni." hints Crlrbr. Mix.*. Tit. iii. 1&gt;.

ffl&gt;minarium

SARUM. BANGOR.

Deinde (statim. Bangor.} dicat
sacerdos v. 14

A DJUTORIUM nostrum in nomine
JTJL Domini. Qui fecit coelum et ter-
ram. Sit nomen Domini benedictum.
Ex hoc, nunc, et usque in sseculum.
Oremus.

EBOR.

Factaque ante gradus
altaris confessions as-
cendat ad altare dicens :

DEUS tu conver-
sus vivificabis
nos. Et plebs tua loe-
tabitur in te. Ostende
nobis Domine. etc. Sa-
cerdotes tui. Domine
Deus virtutum. Do
mine exaudi orationem
meam. Et clamor
meus ad te veniat. Do-
minus vobiscum.

Deinde faiitis precibus,

sacerdos deosculetur 15
diaconum et subdiaco-
num ita dicens:

Deinde statim
sacerdos deos
culetur diaco
num et posted
subdiaconum
dicens :

HABETE osculum pacis et dilec-
tionis : ut apti sitis sacrosancto
altari ad perficiendum altaris Domini
officia divina. ministerio.

Et hoc semper observetur per toturn
annum : nisi tantum in missis pro de-
functis et in tribus proximis feriis ante
pascha. His itaque peractis : cerofe-

14 " Et sciendum est quod quicunqne sacerdos officium exequatur: semper
episcopus si prcesens fuerit ad yradum cJiori dicat : Confiteor, Misereatur, et
Absolutionem/ Ruhr. Miss. Sar.

15 This ceremony is peculiar in this place to the Sarum and Bangor
Churches : nor is it easy to say from whence it was introduced. Certainly,

SDrDinarium

HERFORD.
I/is dictis asctmlat gradum di-

ROM.

Kt mclinatus prosequitur

cens :

DEUS tu conversus viviticabis nos. It. Et plebs tua laeta-
bitur in te. v. Ostende nobis Domine misericordiam

tuani. It. Kt salutare tuum da nobis.
Sacerdotcs tui induantur jus-
titia. Et sancti tui cxultcnt.
Ab occultis meis inunda me
Domine. Et ab alicnis parcc
servo tuo. Sancta Dei geni-
trix virgo semper Maria. In
tercede pro nobis. Domine
Dens virtu turn eonverte nos.
Et ostende faciem. Domine
exaudi orationem meam. Et
clamor incus ad te vcniat. Do-
minus vobiscum. Et cum spi
rit u.

v. Domine exaudi orationem
meam. It. Et clamor metis ad
te vcniat. v. Dominus vobis
cum. It. Et cum spiritu tuo.

there was not an exact agreement as to the gm n of the Kiss in the ancient
Missals: having sprung from Apostolic usage, it varied totally at last from
its original design, and was appointed to be given sometimes at one time,
sometimes at another. The Apostolical Constitutions, lib. ii. cap. 61, and
S. Justin, Apolog.V, attach it to the Oblation, which immediately succeeded:
so also the 19th Canon of the Council of Laodicea. A.D. 366.

SDttiinanum

SARUM. BAN a OR.

rarii candelabra cum cereis ad gradum
altar is dim it t ant : deinde accedat sacer-
dos ad alt are, et dicat in media altar is
tacita voce inclinaloque corpore etjunclis
manibus :
Oremus.

Oratio.

AUFERanobis l6 (qusesumus, Ban-
gor} Domine cunctas iniquitates
nostras : ut ad sancta sanctorum puris
mentibus mereamur (mereamur puris
mentibus, Bangor} introire. Per Chris
tum Dominum nostrum. (Amen. Ban-
gor.)

Tune erigat se sacerdos et oscutetiir al
tare, et hoc in media, et signet se in sua
facie it a dicens :

N nomine Patris et TN nomine
Filii et Spiritus A Patris et
sancti Amen. Filii.

EBOR.

Incltnatus ad altare di
cat devote et submisse :

AUFER a nobis
Domine omnes
iniquitates nostras, ut
ad sancta sanctorum
mereamur puris men
tibus introire. Per
Christum Dominum
nostrum.
Erect us signet se :

16 (a nobis. Sar.) There seems to be some doubt, say the ritualists, whe
ther this prayer includes the people, as well as the Priest, or whether the
assistant Deacon only is intended, who alone with the Priest goes to the
Altar. The next prayer, in the Roman Use, concludes in the singular
number, " ut indulgere digneris omnia peccata mea."

Le Brun says : " Si sedulo res perpendatur eum pro se fantum orare
perspicitur: et multitudinis quidem numero tantum utitur, quod una cum
ipso Diaconus quoque ad Altare ascendere debet." Tom. i. p. 68.

17 It was a common practice, as every reader of Ecclesiastical History
must know, for the primitive Christians to meet for the Offering and Ser
vice of the Communion, not only in any secret place, but especially in those
places where martyrs had suffered, or where their remains were buried.
Hence, after the persecutions ceased, and leave was given that Churches
might openly be frequented, not unnaturally the first Churches were built,
in places which they had already been thus accustomed to assemble in or
near. And thus, probably arose that superstitious and general custom, that
no Church should be consecrated without relics of the Martyrs. Cardinal
Bona labours to prove that it is as early as before the Council of Nice, and

flDrtrinarium

HERFORD.

ROM.

Tune incline! se ad alia re June- FA ejctendens ac j an gens ma-
tis manibus ct dicat : nus, clara voce dicit, Oremus,

Oremus. et ascendtns ad altare, dicit

secrete :

UFER a nobis Doniinc
cunctas iniqui tales nos-
tras, ut ad sancta sanctorum
puris nientibus scrvire merca- ruin puris mereamur nicntibus
mur ct introire. Per Christum introire. Per Christum Do-
Dominum nostrum. Amen. ininum nostrum. Amen.

Al FKR a nobis, quaesu-
mus Domine, iniquitates
nostras : ut ad Sancta sancto-

IIic se crigendo osculetur al- Deindc manibus junctis super
tare. attare, inclinatus dicit :

O I? AMI S tc, Domino,
per merita Sanctorum
tuorum, Osculalur allure ui
tnedio t quorum reliquiae 17 hie

there can he no doubt that it is very ancient, ami soon passed into a law.
For not to insist upon passages from S. Ambrose, (Epist. 54 :) from S. Je-
romr, and S. Aiig^iistin, (\\liirh art appealed to bv most \vriters upon the
subject, and which unquestionably prove how widely thw practice was
spreading in their respective times,) it was ordered by the 7th Canon of the,
Second Council of Nice, that no Bishop should consecrate any Church or
Altar, on pain of deposition, unless Relics were placed under it : " ut qui
Ecclesiasticas traditiones transgressus est."

The Roman Pontifical orders: " Sero ante diem dedications, Pontifex
parat reliquias, ponens eas in decenti et mundo vasculo, cum tribus granis
thuris; sigillans ipsum vasculum diligenter, &c."

In the year 816, the second Canon of the Council of Chalcuith, is " De
modo cx)iisecrandi ecclesias :" and orders: * Postea eucharistia, quae ab
episcopo per idem ministerium consecratur, cum aliis reliquiis condatur in
capsnla, ac servetur in eadem basilica. Et si alias reliquias intimate non
potest, tamen loc niaxime proficere potest, quia corpus et sanguis est Domini
nostri Jesu Christi." Wilkins. Concilia, torn. i. p. 169. There is a refer
ence in one of the Canons of a Council at Oxford, A. i&gt;. 1222, to a custom

SARUM.

HDrDinarium

BANGOR.

EBOR.

Deinde ponat diaconus thus in thuribu-
lum et dicat prius sacerdoti:
Benedicite. Benedicite.

et sacerdos dicat : Sacerdos re-

spondeat.

DOMINUS. Ab ipso benedicatur :
in cujus honore cremabitur. In
nomine Patris. etc.

Tune diaconus ei thuribulum tradens
deosculetur manum ejus. Et ipse sa
cerdos thuriftcet^ medium altaris, ct
utrumque cornu altar is. Deinde ab ipso
diacono ipse sacerdos thurificetur : et pos-
tea textum ministerio subdiaconi sacerdos
deosculetur. His itaque gestis in dextro
cornu 1 ^ altaris cum diacono et subdia-
cono,

Et in dextro cornu al
taris,

which also prevailed : viz. of placing the Corporals under Altars : " Vetera
vero corporalia, quae non fuerint idonea in altaribus, quando consecrantur,
loco reliquiarum reponantur, vel in prassentia archidiaconi comburantur."
Wilkins. torn. i. p. 587. Upon this statute Lyndwood says, " Loco reli
quiarum. Sine quibus Altaria consecrari non debent." Lib. iii. Tit. 26. But
he goes on to say that they are not of the substance of the Consecration.
" Unde licet Reliquiae non sint de substantia Consecrationis Altaris, ubi
tamen non habentur Reliquiag, solent aliqui apponere Corpus Christi." This
is according to the old decree above, of the Council of Chalcuith. But Lynd
wood cites several authorities why such a practice was not to be allowed.
" Non decere corpus Domini recondi in altari." (Lyndwood does not say this,
but refers to Hostiensis, in summa, and I suppose it to be the place intended.
See also Durant, De rit. lib. i. cap. xxv.) " Alia ratio est, quia Corpus
Christi est cibus anima3: item, quia non debet servari, nisi ad opus infir-
morum : et non debet poni ad alium usum quam ad eum pro quo institutum
est, nam debet comedi. Quod tamen Corporale vel ejus pars detur in Con-
secratione altaris loco reliquiarum, non videtur esse absurdum/ From
this gloss of Lyndwood, if such was required in the case, we might learn
how unfounded is the remark which Johnson (Eccles. Laws, vol. i. 816,)
makes upon the Canon of Chalcuith ; that in it, " the Eucharistic symbols
are set on a level with the relics of the Saints, and scarce that neither." He

S&gt;rDinaruim afjiffac. 19

HERFORD. ROM.

sunt, et omnium Sanctorum :
ut indulgere digneris omnia
peccata mea. Amen.
In Missa sole Mini, Celt brans
an/fuam If gat introitum, bc-
ncdicit inccnsian, dicens :

Et tune acccdat ad dc.it ruin
coruu altar is ft dicat:

AV&gt; illo bone { clicaris, in
cujus honore cremaberis.
Amen.

Kt acccpto thuribulo a Diacono,
incensat alt a re, nihil dicens.
I ostea Diacomis rccepto thuri
bulo a Ctlcbrante, incfnset ilium
t a til H in.

utterly mistook tin* object of tin 1 Canon : which is to be wondered at in a
writer of so great a reputation.

" (T/titri/icct. Sar.) The use of incense, in the public services of the
Church, is of the most remote antiquity : and it was among the few offer
ings which were allowed to be made at the Altar, to be there consumed, as
appears from the 2nd of the Apostolical Canons. The object of burning
incense seems to be well expressed in the prayer which is found in the Li
turgy of S. John Chrysostom, according to the translation in Goar s Collec
tion. " Incensum tibi otferimus Christe Dens in odorem suavitatis spiri-
tualis, quern suscipe Domine in sanctum et supercoeleste ac intellectuale
tuinn altare, et repende nobis abundantes tuas miserationes, et ill {is largire
nobis servis tuis." (joar. Kituale (Irsuc.p. 62.

19 In examining the old Uses, the student will find much confusion, if lie
takes for a guide the modern Roman books, respecting the right and the
left corner of the Altar. In the rubric above and in other places of the
English Liturgies, the right, means the Epistle side, and the left, the Gospel
side. In all the old Roman Orders, such was the custom, up to the end of
the XVth Century : taking it to be the right hand and the left of the offi
ciating Priest ; as well as of those who were standing by. But in the year
1485 the Roman Pontifical, published at Venice, laid down as a rule, that
the right hand and the left were to be taken from the Crucifix upon the

20 2DtOmatium

SARUM. BANGOR. EBOR.

Officium m issa * usque ad orationem pro- dicat officium . 21 Et

sequatur : vel usque ad Gloria in excel- postca inctnset altare.

sis : quando dicitur. Et post officium et Repetatur officium tt

psalmum repetatur officium : et postea di- postea dicitur Gloria

citur Gloria patri et sicut erat. Tertio Patri. Sicut erat.

repetatur officium : sequatur Kyrie*- Drinde repeiatur offici-

Altar : by which new arrangement of course the old was entirely reversed.
See on this subject especially, Sola s notes to Bona, torn. iii. p. 49, and Le
Brun, torn. i. p. 77. Note. Thus, the general rubric of the present Roman
Missal, makes an explanation, which since the adoption of the new rule has
been indispensable. " Accedit ad cornu ejus sinistrum, id est, Epistolae :
ubi stans, incipit Introiturn, &c." Ritus Celebr. Tit. iv. 2.
20 " When thou thus has done,

Upon thi fete thou stande up sone :

For bi this tyme als I gesse,

The prist begynnes office of messe :

Or ellis he standes turnande his boke,

At tho south auter noke." Museum MS*

21 (Officium. Ebor.) More commonly called in later years, the Introit,
" Introitus:" as in the Roman Use. In the Milan or Ambrosian Missal,
it is called Ingressa. For an account of its first Institution and other par
ticulars, the student should consult Bona, torn. ii. p. 48, and Gerbert. de
Musica, torn. i. p. 100. These Introits, as is well known, were retained in
the first revised Liturgy of K. Edw. VI. They kept their old name of In
troit, long after the real reason why they were so called, had ceased : viz.
because they were sung at the entrance or approach of the Priest to the
Altar. Upon which point all the old writers agree. See Micrologus cap.i.
Rupert, de divinis Off , cap. 28, Raban. cap. 23. It was to the Introit that
the Tropes were added, when they were introduced. " Tropus proprie est
quidam versiculus, qui in praecipuis festivitatibus cantatur immediate ante
introitum, quasi quoddam praeambulum, et continuatio ipsius introitus."
Durand. lib. iv. cap. 5.

22 (Sequatur Kyrie. Sar.) " Post repetitionem officii principalis rector
chori officium missae a cantore quaerere debet : deinde illud socio suo inti-
mare : et postea simul incipere, et similiter Kyrie : Sequentia : Offerto-
rium : Sanctus : Agnus : et Communio quaerantur, intimentur et incipian-
tur." Ruhr. Miss. Sar.

In this rubric we have two Officers of the Choir mentioned : the Cantor,
and the Rector Chori. There seems to have been two of the last-named :

JDrtunauum 8@itTae. 21

HERFORD. ROM.

A DJUTORIUM nostrum
^JL. in nomine Domini. Qui
fecit coelum et terram. Sit no-
men Domini benedictum. Ex
hoc nunc et usque in saeculum.

Deinde Incipiatur officium mis- Delude Celebratis signans se
s&lt;e : siguo Crucis iucipit introltum :

Rcpetatur officium et Gloria uo Junto, juuctls manibus al-
patri. Sicut erat. ternathn cum minislris dicit :

KYRIE elcison. Kyrie e-
1

Tertio repctatur nfficium : dlcto JV_ leison. Kyrie ele ison.

who probably answer to the precentor and succentor of S. Isidore : " Can
tor VOcatur, quia vocem niodulatnr in cantu. IIujus duo genera dicuntur
in ar(e musica ; pra?centor et suceentor : pnvcentor scilicet, qui voceni pne-
niittit in cantu, succentor autein qui subsequenter canendo respondet."
Apnd (t rtitian. Dist. \\i. c. 1. If there were then two of these, they pro
bably stood each at the end of his own side of the choir, and having received
the necessary information from the Cantor, \\h&lt;&gt; as \\e shall see, stood in
the centre, passed it on to his companions. A malar i ut speaks of one Pne-
centor as opposed to the Sucicntunx. " 1 nrcentur in primo online finit
responsoriuin. Succentores vero eodem modo respondent. Dein pra?ct&gt;ntor
canit verouni, &C." De ord. Antijih. cap. 18. Jiibl. Put rum . 1 i&lt;rf. torn. i.
p. 527.

The name "Rector Chori" appears to have been, if not peculiar to Kng-
land, yet chiefly adopted in her (Churches. I)u Caturt cites but one authority
for it, from a Sarum Hreviary : and explains it to be the same as " Can
tor :" in which I cannot but believe him to be in error, though I speak with
hesitation against so great a writer. Hut the Rubric at the head of this
note, seems to put the matter beyond a doubt : and to it I shall add the fol
lowing account of the duties of the Cantor. First, from the Statutes of
Archbishop Lanfranc : cap. v. \%ith which agrees almost in word a statute
of Evesham Monastery: Dvgdale. Monast. vol. ii. p. 3J&gt;. " l)e (. ant ore.
Quicunque leclurus ant cantaturus est aliquid, si necesse habet ab eo
priusquam incipiat debet auscultare. Si quis obliviosus non incoeperit, cum
incipere debet responsorium, ant antiphonam, ant aliud hnjusmodi, ipse
debet esse provisus, atqne paratus, ut sine mora, quod incipiendum erat,
incipiat, vel enni, qui fallendo deviaverat, in viain reducat : ad ipsius arbi-
trium cantns incipitur, elevatur, remittitur ; nulli licet cantum levare, nisi
ipse prius incipiat. Cantor vero, in medio eorum debet esse in choro : et
in dextro choro semper sit." La nf rand Opera, p. 279. Again, from the
Consuetudinary of the Church of Lichfield, A. D. 1294. 4 * Cantoris officium
est chorum in cantuum elevatione et depressione regere, et in omui duplici
festo 1 1 -ct ion is legendas canonicis praesentibus injungere, chronica paschalia
singnlis annis inntare, cantores, lectores, et miuistros altaris, in tabula or-

22 Drtunarium

SARU.M. BANGOR. EBOR.

um: Kyrie eleyson iij.-*
Christe eleyson iij.
Kyrie eleyson iij.

Hisfaiitis et officio mis-
sce me ho at 0^ cum post
officium, Gloria Patri,
incipitur : tune acce-

dinare. Praeterea in majoribus duplicibus festis teneter interesse regimini
chori ad missam cum caeteris rectoribus chori. Item in omnibus duplicibus
festis rectores chori de cantibus injungendis et incipiendis tenetur instruere."
Wilkins. Concilia, torn. i. p. 498.

The Cantor was in this sense the same as the Prcecentor, properly so
called ; and not (as I have suggested above) as Isidore uses the word, for a
Rector chori: in which sense there might be more than one Precentor, as
we find in an Epistle of Hincmar, cited by Du Cange, verb. Pracentor.
" Praecentores, qui chorum utrinque regunt, sunt duces, SEC." But the
Prascentor strictly was " Primus Cantorum in Ecclesia ; qui Cantoribus
praeest." The Bishop of Salisbury is Precentor of the College of Bishops :
according to Lyndwood. " Habet namque Archiepiscopus Cantuariensis

in Collegio Episcoporum Episcopos, Londinensem Decanum Sarisburi-

ensem Praecentorem." lib. v. tit. 15. Eternce.v. tanquam. Compare also,
lib. ii. tit. 3. verb, usurn Sarum. It has been supposed that this distinction
arose from the fame of the Salisbury Use, and Bp. Osmund. Thomas
Archbishop of York, A.D. 1100, is said to have first appointed a Pre
centor in that Cathedral. Collier. Ecc. Hist. vol. i. p. 281.

A curious collection of signals by which the Cantor made known his will
to the Choir, are given by Gerbert, from some foreign Monastic Statutes.
These are all to be made by various movements of the hand and fingers.
De Musica sacra, torn. i. p. 310, note a.

23 (Kyrie eleison, iij. Ebor.) From the 6th ch. of the 8th book of the
Apostolical Constitutions, (quoted by Le Brun, vol. i. p. 80) it appears that
the prayer, "Kyrie eleison," was used by the faithful in behalf of the Cate
chumens, " that God would be pleased to illumine them with the light of
His Gospel, and fill them with the grace of His Holy Spirit." This prayer
of course occurred before the dismissal of the Catechumens, and the begin
ning of the solemn part, the Canon.

In the Ritualists, (vide especially Durant) may be found many reasons,
some sufficiently fanciful, why these Kyrie were retained in the Greek, and
not translated into Latin. I shall give the observation of Cardinal Bona
upon the point. " Dicunt Latini in Missa Kyrie eleison Grace, dicunt etiam
Hebraice Amen, Allelujah, Sabaoth, et Osanna : quia fortassis sic ab initio
Ecclesiasticarum precum Institutores voces istas usurparunt, ut ostenderent
imam esse Ecclesiam, quas ex Hebrais, et Graacis primum, deinde ex Latinis

fiDrtrinarium 9@i(rae, 23

HERFORD. ROM.

officio stquitur, Kyrie eleyson. Christe eleison. Christe ele i-
Christe eleyson. Kyrie eleyson. son. Christe ele ison. Kyrie
i(/. ele ison. Kyrie ele ison. Kyrie

ele ison.

coadunata est : \el quia mysteria nostnr fidei tribus hisce linguis ab Apos-
tolis et Evangelistis, eorumque irnmediatis successoribus conscripta fuernnt :
qua? quidem lingua 1 in titulo crucis quodammodo consecrata? sunt. Sed
qmi cumque fuerit causa Inijus institutions, certisaimum eat earn antiquissi-
main esse." Tom. \\\.p. 7. J.

I T pon certain Festivals these Kyrie were appointed in tin* English Church
to be sung with several verses added to the original words. As, for exam
ple, upon the double leasts were to be suii either " Kyrie rc\ ^enitor:"
or," Kyrie fons bonitatis:" or, "Kyrie omnipotcns pater." with two or
three others, at the choice of the Precentor. I pon the Feast of the Epi
phany was appointed always, " Kyrie fons bonitatis." t pon S. Michael s
day, " Kyrie re\ splendens," which also was appointed for S. Dnnstan s
day, who is said to have heard it sung by Angels in a dream. Below are
two of these Kyrie.

Kyrie, rex genitor ingenite vera essentia, eleyson.
Kyrie, luminis fons, rerum&lt;iue coiulitor, eleyson.
Kyrie, qui nos tiue iniaginis signasti specie, eleyson.
Christe, Dei forma humana particeps, eleyson.
Christe, lux oriens, |&gt;er quern sunt omnia, eleyson.
Christe, quia perfecta es sapientia, eleyson.
Kyrie, spiritus vivifice, vitai vis, eleyson.
K&gt;ri , utriusque vapor, in quo cuncta, eleyson.

Kyrie expurgator scelerum, et lar^itor gratia?, qiiKsumus propter nostras
oflfensas noli nos relinquere, O consolator dolentis ;uiiin;i . eleyson.

Kyrie, omnipotens pater ingenite nobis miseris, eleyson.
Kyrie, qui proprio plasma ttium filio redemisti, eleyson.
Kyrie, adonai nostra dele crimina plebique tuo, eleyson.
Christe, splendor gloria?, patrisque figura substantiae, eleyson.
(Christe, patris qui mundum pra;cepto salvasti nobis, eleyson.
Christe, salus hominum vitaque aterna angelorum, eleyson.
Kyrie, spiritus paraelite largitor veniae nobis, eleyson.
Kyrie fons misericordia? septiformis gratia?, eleyson.

Kyrie, indultor piissime procedens ab utroque, charismatum dator largis-
sime, doctor vivifice, clemens, eleyson.

SDrtiinatium

SARUM.

dant ministri ad altar e
ordinatim : primo ce-
roferarii duo pariter
incedentes ; deinde thu-
ribularii : post, subdia-
conus : exinde diaconus,
post eum sacerdos: dia-
cono et subdiacono casu-
Us indutis?* Quo facto
sacerdos et sui ministri
in sedibus paratis se rc-
cipiant, et expectent us
que ad Gloria in excel-
sis : quod incipiatur
semper in medio al-
taris quandocunque di
citur.

BANGOR.

EBOR.

In medio altar is erec-
tis manibus incipiat
Gloria in excelsis Deo.

24 The rubric goes on into the following particulars. " Scilicet quotidie
per adventura : et a septuagesima usque ad cosnain Domini quando de tem-
porali dicitur missa : nisi in vigiliis et quatuor temporibus : manus tamen
ad modum sacerdotis non habentibus : ca3teris vero ministris, scilicet cero-
ferariis, thuribulario et acolyto in albis cum amictibus existentibus. In
aliis vero temporibus anni quando de temporali dicitur missa, et in festis
sanctorum totius anni, utantur diaconus et subdiaconus dalmaticis et tu-
nicis : nisi in vigiliis et quatuor temporibus : et nisi in vigiliis paschae et
penthecostes : et nativitatis Domini si in dominica contingent, et excepto
jejunio quatuor temporum quod celebraturin ebdomada penthecostes : tune
dalmaticis et tunicis indui debent. In die parasceves et in rogationibus ad
missam jejunii et processionibus et in missis dominicalibus et sanctorum
quae in cappis dicuntur, tune enim albis cum amictibus utantur, ita tamen
quod in tempore pasch. de quocunquc dicitur missa, nisi in inventione
sanctae crucis utantur ministri vestimentis albis ad missam. Similiter fiat
in festo annuntiationis beatas Marias : et in conceptione ejusdem : et in
utroque festo sancti Michaelis : et in festo sancti Johannis Apostoli in eb
domada nativitatis Domini : et per oct. et in oct. assumptions et nativitatis
beatae Marias : et in commemorationibus ejusdem per totum annum : et per
oct. et in oct. dedicationis ecclesiae. Rubeis vero utantur vestimentis omni
bus dominicis per annum extra tempus paschae quando de dominica agitur :
et in quarta feria in capite jejunii : et in coana Domini, et in utroque festo
sanctae crucis, in quolibet festo martyrum, apostolorum, et evangelistarum

SDrDinarium

HKRFORD.

2 5

ROM.

Quo dido eat sacerdos ad me
dium altaris : et ch~amlo ma
ntis sitas dicat. Gloria in cx-
celsis Deo.

Postta in medio altaris e.rten-
dcns tt jungens manus caput-
que aliqiiantuluin inclinans, di-
cit, si dicendum estf 5 Gloria in
excelsis Deo. Et prosequitur
junctis manibus. Cum dicit
Acloramus te, Gratias agimus
tibi et Ji su Christe, ct Suscipc
deprecationem, inclinat caput :
ct in fine diccns. Cum sancto
Spiritu, signal se a J ronte ad
pec I us.

extra tompus pasclue. In omnibus auteni festis unius confcssoris vel plu-
rinmnini confessorum utantur vestimentis crocei coloris."

" " (*lori(i in ejrccl.\ix dicitur quandocunque in Matutino dictns rst
llyinnus 7V- Drum, pra^lcnjuam in Missa feria 1 quinta 1 in ruMia Domini, rt
Sahbati sanrti, in (juibus (w lnria in cjccclsis dicitur, (jnamvis in (Xlicio non
sit dictum TV Dciim. In Missis votivis non dicitur. rtiam tempore pascliali,
vel infra Octava.s, nisi in Missa bcatic Maria* in Sabbato, ct .\ngelorum : ct
nisi Missa votiva solemnitcr dicenda sit pro re pravi.vcl pro publica Ecclc-
sia^ causa, dummodo non dicatur Missa cum paramcntis violaccis. Ncquc
dicitur in Missis Defunctorum." Hubr. Gent rales. Miss. tit. viij. 3,4.

Very anciently, and, indeed it lias been supposed, up to the year HKM),
only Hishops were permitted to say this Hymn, except on Easter-day,
when Priests also were allowed. Walnfritl Strabo, cap. 2*2, says, " Sta-
tutum est, ut ipse Hymnus in sum mis fcstivitatibus a solis Episcopis nsur-
paretur, quod etiam in capite libri Sacramentorum designaturo videtur."
Cardinal Jiona. torn. iii. p. 85, cites a very early Missal, now in the Vati
can, with this regulation, which Strabo appears to mean, at the beginning.
" Dicitur Gloria in excelsis Deo si episcopus fuerit, tantummodo die Doini-
nico, sive diebus festis. A Presbyteris autem minime dicitur, nisi in solo
Pascha." An old anonymous writer, in a book called Speculum Ecclesier,
says that this hymn was sung only once in the year, on the day of the Na
tivity : and further, that in the first Service it was sung in Latin, in the
second in Greek. Benedict XIV. Opera, torn. ix. p. 81.

26 2Dminarium

SARUM. BANGOR. EBOR.

GLORIA in excelsis Deo. 26 Et in terra pax hominibus bonse
voluntatis. Laudamus te, Benedicimus te, Adoramus te,
Glorificamus te. Gratias agimus tibi propter magnam gloriam
tuam. 27 Domine Deus, Rex ccelestis, Deus Pater omnipotens.
Domine Fili unigenite Jesu Christe. Domine Deus, agnus Dei,
Films Patris. Qui tollis peccata mundi, miserere nobis. Qui
tollis peccata mundi, suscipe deprecationem nostram. Qui sedes
ad dexteram Patris, miserere nobis. Quoniam tu solus sanctus,
Tu solus Dominus, Tu solus altissimus, Jesu Christe, Cum sancto
Spiritu, in gloria Dei Patris, Amen. 28
Ilis if ague per act is, fac toque signaculo Posted conversus sa-

26 This, as is well known, is called the Angelical Hymn, from the first few
words having been sung by the Angels at the Nativity of our Redeemer.
By whom the remainder was added, is involved in the deepest obscurity.
Some ascribe it to Telesphorus, Bishop of Rome about A.D. 130. Innocent,
De Mysteriis, c. 20. Alcuin, de Div. Off. cap. xl. gives it to Hilary of
Poictiers, and with him agree Huyo, de Div. Off. cap. xj. and the Author
of the Gemma Animce, lib. i. 87 : but against these (and others who may be
mentioned) Bona observes that S. Athanasius, a contemporary of Hilary,
speaks of this hymn, with its additions, as well known in his own time. The
Fathers of one of the Councils (iv. Tolet. can. 12,) could not err, when they
cautiously observed, " Reliqua quae sequuntur post verba Angelorum,
Ecclesiasticos Doctores composuisse." By the Greeks this Hymn is called
the Great Doxology : and is said by them at their morning prayer. In
many MSS. of the Latin Church, especially in the most ancient, itis added
to the end of the Psalter with the Apostles and the Athanasian Creeds,
with the title " hymnus matutinus."

The Salisbury, Bangor and Hereford Missals add several interpolations
which were appointed to be said at certain Festivals of the Blessed Virgin,
or Services in her Chapel. They commence after " Domine fili unigenite
Jesu Christe, " and continue thus : " Spiritus et alme orphanorum Paraclyte.

Fili us Patris. Primogenitus Marice virginis matris. Qui tollis

deprecationem nostram. Ad marice yloriam. tu solus sanctus. Mariam

sanctificans. Tu solus Dominus. Mariam gubernans. Tu solus altissimus.
Mariam coronans, &c." The rubric is, (after sundry directions for other
times) " nisi quando, &c. tune enim dicitur sequens cantus cum sua far-
sura, videlicet in choro. Et etiam dicitur cum sua prosa in quotidianis

missis in capella beata3 Marias omni sabbato. In omnibus aliis missis

quando dicendum est: dicitur sine prosa/ Ruhr. Sar. Independent of
the great objections to these in particular, no one can regret that all such
additions have been removed from our present Liturgy : for although Click-
tovcus in his Elucidation, (p. 137) says that they were appointed "secun-

2DrDmanum a&iffae. 27

HER FORD. ROM.

GLORIA in excelsis Deo. Et in terra pax hominibus bonae
voluntatis. Laudamus te, Benedicinius te, Adoramus te,
Glorificamus te. Gratias agimus tibi propter magnam gloriam
tuam. Domine Deus, Rex coelestis, Deus Pater omnipotens.
Domine Fili unigenite Jesu Christe. Domine Deus, agnus Dei,
Filius Patris. Qui tollis peccata muiuli, miserere nobis. Qui
tollis peccata numdi, suscipe deprecationem nostram. Qui sedes
ad dexteram Patris, miserere nobis. Quoniam tu solus sanctus,
Tu solus Dominus, Tu solus altissimus, Jesu Christe, Cum
sancto Spiritu, in gloria Dei Patris, Amen.
His itaqueperactis,factoquc sis- Dcimle nscida ur altare in vie-

dum ecclesia; catholica? ritum," there can he no douht,that they were mere
private interpolations, which by degrees crept into very general observance.
T\vo examples are given by I anieltus of other similar additions made to
this most glorious hymn. Litury. torn. xi.

" (I lori.i in excelsis" says the old author of the Gemma Aninur " solus
sacerdos incipit, et chorus simul concinit : quia et solus angelua lioc incepit,
et militia cwlestis exercitus simul concinit." ( \ijt. !&gt;. {.

37 ( Propter mafrnam gloriam tuam.) * (Jratias animus tibi propter mag
nam gloriam tuam." Magna? Dei gloria 1 , potius quam gratiarum actio,
procul dubio Honor, obsequium, reverentia, ac prostratio debetur : dicen-
dum igitur, quod ibi G loriam, usurpetur pro eo attribute), in quo Deus ipse
summe gloriatur, scilicet pro ejus misericordia, qua? erga nos exercita,
semper in ipsius Dei miserentis vertitur gloriam ; sa&gt;penumero etiam in
Sacris Scripturis gloria pro misericordia accipitur, sicut ex verbis Apostoli,
a&lt;l Homanos, c. . }. Omnes enim fnccavenint, ft eyent Gloria Dei, id est, Dei
misericordia." I araltcri Opera, torn. v. p. 20.

as 44 ^ p os t inceptionem Gloria in excelsis divertat se sacerdos ad dexte-
rum cornu altaris, et ministri cum eo prosequentes : diaconus a dexteris et
subdiaconus a sinistris submissa voce dicant idem.

" H Notandum est (piod omnes clerici stare tenentur ad missam nisi
(him lectio epistola* legitur, et (Jraduale, et Alleluya, vel Tractus cantiitur.
In duplicibus tamen festis stare tenentur omnes dum a choro Alleluya cani-

tur. Pueri vero semper sunt stantes ad missam choro canente. Et

notandum est quod omnes clerici conversi ad altare stare tenentur dum ad
missam Gloria in excclsis inchoatur : quousque chorus cantet. Et in eodem
hymno ad haec verba Adoranuis te et ad hire verba Suscipe deprecationem
nostram et in fine ejusdem cum dicitur, Jesu Christe cum sancto Spiritu in
gloria Dei t usque ad epistolam. In fine vero grad. vel tr. vel Allel. vel
sequentine, chorus ad altare se inclinet antequam ad lectorem evangelii se
vertat : et ad Gloria tibi Domine, semper ad altare se vertat lector evangelii,
et etiam omnes clerici signo crucis se signent." Ruhr. Miss. Sar.

2Dttunarium

SARUM. BANGOR.

crucis in facie sua, vert at se sacerdos ad
populum, elevatisque aliquantulum bra-
chiis junctisquc manibus die at :

EBOR.

cerdos ad populum di-
cat:

OMINUS vobis
cum.

Et chorus respondcat:
T cum spiritu tuo.

D OMI
NUS
vobiscum.

ET cum
spiritu
tuo.

Et iterum revertat sa
cerdos ad altare et di-
cat:

L REMUS.

REMUS.

Deinde dicitur oratio, Tune omnes
sic determinando. oiationes quce

Per omnia stecula see- scquuntur.
culorum.

Et si aliqua memoria
habenda est, iterum di
ed t sacerdos , Oremus.
ut supra. Et quando
sunt plures collects di-
cendtf : 30 tune omnes o-
rationes qute sequuntur
sub uno Per Dominum
et uno
Oremus dicantur : ita tamen quod sep-

OMINUS vobis
cum.

Cum collect a. Not a
quod una dicitur prop-
tcr unitatis sacramen-
tum : et tres excmplo
Domini qui ter ante
passionem orasse legi-
tur : quinque propter
quinque partitam Do
mini passionem : sep-
tem, ad impetrandum
septem dona sancti
Spiritus: quern nume-
rum nemo exctdere ul-
la ratione permitti-

29 Vel, si sit Episcopus Pax vobis. Ritus Celebr. Miss. tit. v. 1.

30 (Plures collectcB dicendcB. Sar.) " Sacrae synodi approbatione salubriter
duximus statuendum, ut per dioecesim nostram in celebratione missarum,
praeterquara in festis duplicibus, dicantur quinque collectae : una de pace
ecclesiae, scilicet * Ecclesiae tuae, quas (sic. quaesumus ?) Domine preces
&c. alia pro domino nostro rege, et regina et eorum filiis, scilicet, Deus, in
cujus manu corda sunt regum. " Concil. Provinc. Scoticanum. Wilkins.
Concilia, torn. i. p. 617.

SDrUinanum

HERFORD.

naculo crucis in facie sua vert at
se sacerdos ad populum elevalis-
gue aliquantulum brachiis June-
tin et manibus disjungens eas
dicat :

.OMINUS vobiscum.

ROM.

et versus ad popuhun, (li

cit, v.

OMIMJS vobiscum.^-

It.

T cum spiritu tuo.

Tune jungat vianns ut prius et
revertat se ad alt are et itcrum
disjungeiido eas dicut :
REMUS. 1

Tune omiit s or at ion es &lt;]u&lt;e se-
(jiiuntur suh uno Per Dominum
rl sub uno Oremus, dicantur.

l y ostca dicif,

UK. MI S.

Kt OrationcS) unani aut plures,
ut ordo Ojficii postulat.

Ita tamtn quod scptenarum nu-

31 (Oremus.} " Nuincjuid ubi auilieritis sacerdotom Dri ad cjus altaro
populum hortantcm ad orandum, non respondebitis, Amen?" S. Angnst.
cpist. 106. ad Vitalcm. * In iis horrendissimis mysteriis communia sunt
omnia : omnes candem dicimus, et non sicut in veteri lege partein sacerdos,
et partem populus, sed omnibus ununi corpus proponitur, et unum pocu-
lum." ,S . Chrysogtom. Honiil. 10. in 2 Epist. ad Corinthios. Vide Durant.
de ritibus Ecclesiae. lib. ii. cap. 10.

30 SDrOtnariurtt Sgtffae.

SARUM. BANGOR. EBOR.

tenarium numerum excedere non debent. tur. 5 *
Et semper dum stat sacerdos ad officium
missa : post eum stet diaconus directe in
proximo gradu, et subdiaconus simili
modo directe in secundo gradu post dia-
conum : ita ut quoties sacerdos ad popu-
lum se convertit, diaconus similiter se
convertat. Subdiaconus vero interim ge-
nuflectendo dc capsula sacerdotis aptanda
subministret^ Sciendum est autem quod
quidquid a saccrdote dicitur ante episto-

32 (non debent. Sar.) " Notandum quod in omnibus donrinicis et in festis
cum regimime chori, per totum annum, hoc generaliter observetur, ut ad
missam tot dicuntur collects, quot dicebantur ad matutinas : nisi in die na-
tivitatis Domini. Ita tamen quod ad missam impar numerus ipsarum collec-
tarum semper custodiatur. Nam si dua? vel quatuor orationes habentur :
tune erit tertiavel quintaoratio de omnibus sanctis : scilicet : Concede, qucB-
sumus omnipotens Deus : ut intercessio. per totum annum tarn per adveutum
quam in paschali tempore." Ruhr. Miss. Sar.

The number three, five, or seven, to one of which the number of Collects
was limited, was symbolical of the earnest desire of the Church for unity,
which is expressed by an uneven number. Anciently only one Collect was
said, whence probably the name of it : that in one prayer many were col
lected together : but afterwards happened an excess in the other direction,
and it was strictly enjoined that they should not be more than seven. See
Martens: de ant. Ecc. Ritibus.lib. i. cap. 4, who quotes Belethus and Du-
rand. The author of the Gemma Ammo; says : " Qui hunc numerum super-
gressus fuerit, ut caucus errabit." Cap. 116.

33 (Subministret. Sar.) " Et si episcopus celebraverit, omnes diaconi in
gradu diaconorum consistant, principal! diacono medium locum inter eos
obtinente. Simili modo in gradu subdiaconi se habeant : caeteris omnibus
diaconis et subdiaconis gestum principalis diaconi et principalis subdiaconi
imitantibus : excepto quod principalis subdiaconus sacerdoti ad populum
convertenti solus subministret." Rubr. Sar.

34 " Ut evidens habeatur et plena cognitio qualiter orationes quas col-
lectas vocamus terminandae sunt : Prius notandum est quod in eis quando-
que dirigitur sermo ad Patrem : quandoque ad Filium : quandoque ad
Spiritum sanctum : quandoque ad totam Trinitatem. Sed quando ad Pa
trem, iterum considerandum est utrum ita dirigatur sermo ad Patrem quod
fiat mentio de Filio et Spiritu sancto vel non. H Et si in oratione qua? ad
Patrem dirigitur, fiat mentio de Filio, refert an fiat ante finalem partem an
in ipso fine : et secundum has diversitates narrabitur finis. Si vero dirigitur
sermo ad Patrem absque mentione Filii et Spiritus sancti sic finietur :
" Per Dominum nostrum Jcsum Christum Filium tuum : Qui tecum vivit et

SDrDinauum a@iffae. 31

HERFORD. ROM.

nierum cxcedert non debet.
Et semper dum slat sacerdos ad
qfficium missa : post eum stet
diaconus direct e in primogradit:
et subdiacomis similittr in se-
cundo gradu. Ita ut quotifs-
cuwaue sacerdos ad populum
convertit se, diaconus sintiliter
convertat se, subdiaconus icro
interim genuflectendo de casula
aptanda subministret.

regnat in imitate Spirit us saiirti Dens. I er omnia sac. sfFculornm." Si
vero de Spiritu sancto fiat mentio dicetur : " In imitate ejnsdem Spirit us
sancti Dens." Si vero de Filio fiat mentio ante finalcm partcin dicetur :
* Per enndcm Dommuin nostrum Jesuni C hristum I ilium." Si \cr&lt;&gt; in
fine fit mentio de Filio, dicetur: " Q//I ternm ririt et rti/nat." Si autem
ad Filium dirigitur oratio sine mentione Spiritus sancti, dicetur: " Qin
riris et rennas cum Den Vatre, in imitate Spiritus saneti Dens." Si fiat
mentio de Spiritu sancto dicetur: " Qm cum I ntre it todem Sjiiritu samto
riris et rtffntu." Item orationes ad Patrem in &lt;|uilns mentionem de Trini-
tate facimus, sic concludimus. " /// &lt;/&lt;/ riri.\ tl minus." I lias autem quas
ad ipsam Trinitatem dirigimus, sic finimus. " Qui riris et reynns Dens."
^[ Secundum autem Koinanam Kcclesiani nullain orationem cum, ** l i r
eum (jni rtnturus est jmhcare," concludimus, nisi quando lit exorcismus, in
quo diabolum j)er divinum judicium ut a creatura Dei recedat exorcizamus.
Nam in aliis orationibus quas cum 7Vr Donrinum concludiinus, Patrem ut
per amorein Filii nobis subveniat imploramus. In exorcismis autem dia
bolum per Dei judicium ut aufugiat increpamus : in quo judicio scit se dia-
bolus potentissime damnandum : cujus timore judicii concutitur." Jinbr.
Miss. Ebor.

It is remarkable that this long and important note occurs in the York
Use, which is distinguished rather by the fewness and shortness of its
rubrics. It gives also examples from various Collects of each conclusion,
according to the rules laid down. The llnbriccr generates Miss. Horn. tit.
ix. 17. have a short notice on the subject which should be consulted. The
points involved are of no small consequence, and concern the highest doc
trines of the Faith. In the first four Centuries it has been asserted that all
the prayers of the service of the Communion, were addressed solely to God
the Father: " Ut in Altari semper ad Patrem dirigatur Oratio," are cer
tainly the words of the 3rd Council of Carthage. Canon. 23. Florus Lug-
dnnensis says, this was because the Christians feared lest the Doctrine of
the Undivided Trinity might be misunderstood, and give countenance to the
dreadful error of more gods than One God.

I shall make one short extract from Cardinal Uona : "Ad solum Patrem

32 iDrDmarium

SARUM. BANGOR. EBOR.

lam in dextro cornu altaris expleatur :
pr&lt;eter inceptionein Gloria in excelsis.
Similiter fiat post perceptionem sacra-
menti. C&tera omnia in medio altaris
expleantur : nisi forte diaconus defuerit.
Post introitum vero missa unus cerofe-
rariorum panem 35 vinum et aquam 36
ad Eucharistice ministrationem dis-

omnes fere Collectae directae sunt, paucae ad Filium, nulla ad Spiritum
Sanctum : non quia is donum est, et a dono donum non petitur, ut nonnulli
cum Durando in suo Rationali philosophantur ; sed quia Missa repraesen-
tatio est ejus oblationis, qua Christus se Patri obtulit, ac propterea ad
ipsum Patrem Liturgicas precationes diriguntur." Tom. iij.p. 105. The
place in Durand is lib. iv. cap. 15.

35 Vide " De defectibus in celebr. Missarum occurrentibus," in the Roman
Missal. Tit. iij. iv. The English Church from the earliest ages has reite
rated her injunctions, as to the care which is necessary to be observed in
providing proper Elements for the Holy Eucharist. Take, for example :
" Sacerdotes Dei diligenter semper procurent, ut panis et vinum et aqua,
sine quibus nequaquam missas celebrantur, pura et munda fiant ; quia si
aliter agatur, cum his qui acetum cum felle mixtum Domino optulerunt,
nisi vera posnitentia subvenerit, punientur." This from Archbishop Eg
bert s Excerptions, (100th) A. D. 750. Thorpe. Anglo-Saxon Laws. ii. 111.
About thirty years later, the 10th Canon of the Council of Chalcuith is

headed " ut in Missa crusta panis non admittatur : "directing; " Ob-

lationes quoque fidelium tales fiant, ut panis sit, non crusta. " Wilkins.
Concilia, torn. i. p. 147. Our present Rubric commands that we should
procure " the best and purest Wheat Bread, that conveniently may be
gotten." I shall only add further, a rule among those which Archbishop
Lanfranc drew up for the Order of S. Benedict, which shews the excess of
care which anciently was taken in this matter. " Ea autem die, qua hostias
fieri debent, secretarius et fratres, qui eum juvare debent, antequam inci-
piant, manus et facies lavent, albis induantur, capita amictibus velent,
praeter eum, qui ferra tenturus, et inde serviturus est. Horum unus super
tabulam mundissimam ipsam farinam aqua conspergat, et manibus fortiter
compingat, et maceret, frater, qui ferra, in quibus coquuntur, tenet, manus
chirothecis habeat involutas. Interim dum ipsa? Hostias fiunt et coquuntur,
dicant iidem Fratres Psalmos familiares Horarum, et Horas-Canonicas, et
de Psalterio ex ordine quod tantumdem valeat, si ita potius voluerint."
Opera, p. 280.

36 About these there was no less care taken, than with the bread. One
quotation must now suffice. From the constitutions of a Synod of the Dio
cese of Sodor and Man. A.D. 1350. "Summopere prascaventes ne vinum
cum quo celebratur, sit corruptum, vel in acetum conmmtatum, et quod

SDtDinarium a^iflTac. 33

HERFORD. ROM.

potins sit riilirnni. I|II.IIM album. In albo tamen bene conficitur sacrum, et
non de aceto, cum in aceto mutantur omncs substantiates vires, et \ mum
vim amisit. \.\ aqua in tarn modica quantitate apponatur, ut non vinum al&gt;
aqua, sed aqua a vino absorbcatur." I cite this, remembering the practice
of the modern Church of Koine, to use white wine, whereas we adhere to
the old and much more suitable custom of consecrating red wine: besides,
the same canon goes on to speak of the host: " llostia de frumento sit
rotunda et integra, et sine macula: quia agnus extitit sine macula, et os
non fuit commiiiutum ex eo. t nde versus :

Candida, triticea, tennis, non magna, rotunda,
Kxpers t&lt; mi. mi. non mista sit hostia Christi,
Inscribatur aqua, non coctu sed igne sit assa."

. Concilia. torn. iii. . 11.

It is of the highest consequence, affecting (some say) the integrity of the
Sacrament, that the bread should be of wheat, and not of almonds, or the
such-like. But whether it be leavened or not, has always been held to be
indifferent, and a matter, either to be left open and to individual discretion ;
or decided, as in the above verses, by a legitimate authority either in one
way or another.

But when so decided, the best Canonists agree, that every Priest must
follow the order of Ins own Church : otherwise it will be sufficient, provided
only that the bread be of wheat, and the wine of the juice of the grape.
" Quae sit species vim parum refert ; inodo revera sit rinum devite." Van
Esjten. Pars II. sect. i. tit. 4. Let us add to all this the opinion of one of
our own Archbishops. " Quoniam multa? sunt diversitates, quae non in
substantia Sacramenti, neque in virtute ejus, ant fide discordant, neque
omnes in imam consuetudinem colligi possunt : acstimo eas potius in pace
concorditer tolerandas, quam discorditer cum scandalo damnandas. Habe-
mus enim a sanctis Patribus, quia si unitas servattir charitatis in fide Ca-
tholica, nihil officit consuetudo di versa." These are memorable words :
but not less so are those by which they are preceded. " Utiqne si per
universam Ecclesiam uno modo et concorditer celebrarentur : (i. e. sacra-
menta Ecclesiae) bonum esset et laudabile." S. Aiuelm. Opera, p. 139.
Compare also, p. 135. " Et azymum et fermentatum sacrificans, sacrificat.
Et cum legitur de Domino, quando Corpus suum de pane fecit ; quia acce-
pit panem et benedixit ; non additur, azimum, vel fermentatum."

34 rnmarium

SARUM. BANGOR. EBOR.

ponuntur, deferat : reliquus vero pelvim
cum aqua et manutergio portet. Cho
rum licet ingredi usque ad completorium
primte collects.

Incepta vero ultima oratione ante episto- Dum legitur^ 1 Episto-
lam : subdiaconus per medium chori ad la, 38
legendum Epistolam in pulpitum^ ac-
cedat. Et legatur epistola in pulpilo
omnidie dominica, fit quandocumque cho-

37 (Dum legitur Epistola. Herf.) "Lectio dicitur, quia non cantatur ut
psalmus vel hymnus, sed legitur tantum. Illic enim modulatio, hie sola
pronuntiatio quaeritur." Amalarius. lib. iii. cap. 11. This is most impor
tant, as shewing that whatever later practice in a few places might have
been, it was not then the custom to sing the Epistle, which was even in
some Churches forbidden.

Compare also Rabanus Maurus. " Tune lector legit lectionem canoni-
cam." De Institut. Cleric, lib. i. cap. 33.

as Very anciently, this was called Apostolus. The following is from the
valuable publication of the Rites of the Church of Durham. " When the
Monkes went to say or sing the High Mass, they put on their Vestments
in the Vestrye, both the Epistoler and the Gospeller. They were always
revest in the same place, and when the office of the masse began to be sung
the Epistoler came out of the revestrie and the other two monkes following
him, all three arow, and there did stand untill the Gloria Patri of the
office of the masse began to be sunge, and then, with great reverence and
devotion, they went all up to the High Altar. The epistoler, when he had
sung the Epistle, did lay by the booke againe on the Altar, and, after, when
the gospell was sunge, the Gospeller did lay it downe on the Altar untill
the masse was done/ p. 7.

39 " Dictis orationibus, celebrans positis super librum, vel super altare
manibus, ita ut palmas librum tangant, vel, (ut placuerit) librum tenens,

legit Epistolam, intelligibili voce et similiter stans eodem modo, prose-

quitur Graduale, Alleluya, et Tractum, ac Sequentiam, si dicenda sint."
Ritus Celebr. Missam. tit. vj. 1.

40 " Solebant autem antiquitus tarn Epistola, quam Evangelium legi in
ambone seu pulpito." Sana. torn. iii. 127. Still it appears that a differ
ence was observed in the reading of the two. Thus the one was read upon
a lower step : as we see in the next note was the Order of the Church of
Hereford, and according to the old " Expositio Missae." Bibl. Pair. Auct.
torn. i. p. 1171. " Subdiaconus qui lecturus est, mox ut viderit post Ponti-
ficem presbyteros residentes, ascendit in Ambonem ut legat. Non tamen in
superiorem gradum, quern solus solet ascendere, qui Evangelium lecturus
est."

There was certainly also a great distinction in many Churches between

SDrDinarium a^iflTac. 35

l/ERFORD. ROM.

lude It galur Epistola : super seyuilur Epistola,

a subdiacono ad
g radii m chori. K

the place for saying tin- Mpistle and Gospel at the Communion, and the
Lessons of the other Offices. For example ; at Durham. " At the north
end of the High Altar there was a goodly fine Letterou of brasse. where
they sung the epistle and the gospell, with a gilt pelliean on the height
of it, finely gilded, pullinge hir blond out hir breast to hir young ones,
and winges spread abroade, whereon did lye the book that they did sing

the Epistle and the (Josple. Also thrr was lo\\e downe in the O_uere

another Lettorn of brasse, not so enrionsly wronghte, standing in the midst
against the Stalls, a marvellous faire one, \\ith an Ka^h- mi the height of it,
and hir winges spread a broad, whereon the Monk.es did lay theire hookes
when they sung theire legends at mattins or at other times of .service."
Kites of the Church of Durham- p. II.

In some Churches then were t\\o flights of steps, the one used bv the
reader of the Epistle, the other by the reader of theiJospel. The MiJrd
(/anon of the Council ofTrnllo, cited by Ifomt, and b\ d tilnrt, tom.i.JJJI,
&c. condemns a custom which at one time was again prevailing of laymen
taking upon them the office of reader and ascending the pulpit. The Ethio-
pic Missal, directs the Kpistle to be read with a loud \oice. " I l^tca
mtn/na race (licit epistolam." Edit. l.V*0. Sign. (&gt;. :i.

41 (Lectrinum. Ilerf.) " Epistola inscribitur Lectio, quia initio qnidem
tantnmmodo elata voce sine cantu legebatur, locuscpie in (jno legebatur,
hctrinum^ lectricium, lecturinm, Ifgeitlmn, dictum fnit a &gt;erbo legf-re." Lc
Brim. torn. i. p. !&gt;U. This is the same as that of which Inyulplnu speaks
when relating his dream : * Erat ciiini sancti Andreas Apostoli vigilia ; et
in suo cursu medium iter tune fere peregerat, cum post multa precum tlic-
tamina tandem dicti sancti Apostoli lecta passione \ictoriosa, somno subito
obrepente, super lectrinum, quod ante stabat, in latus alterum reclinabar."
Hist. Croyltntdengis. p. 75.

* * " Et evangelium a diacono super superiorem gradum converso ad par-
tem borealem. Et. Gr. et Alleluya cum suis versibus super lectrinum in
medio cbori. Quod in omnibus dominicis et festis ix lee. et iij. lee., coin-
memorationibus, et feriis observetur per totum annum. Exceptis festis
principalibus dupl. et semidup. Et exceptis dominica in ramis palmarum,
vigilia paschae et pentecostes : quia in illis diebus omnia ista in pulpito le-
gantur." liubr. Miss. Herf. The " lectrinum in medio chori" was pro
bably used also for the lections at the Canonical Hours.

DtDinatium

SARUM. BAXGOR. EBOR.

rus regitur per totum annum : et in die
coena et in vigilia pasclue et pcnthe. et in
com. animarum. In omnibus vero aliis
festis etferiis, et in vigiliis, ct in quatuor
temporibus extra ebd. penthe. ad gradum
ckorilegatur tarn in quadragesima quant
extra quadragesimam.

Iterum vero

veniant duo ce-

roferarii cum

cteteris ob-viam

acolyto ad os-

lium presbyte-

rii, ad locum

administrate)-

nis pr&dictte

deferent cojfcr-

torio et corpo-

ralibus 43 ipsi

calici superpo-

sitis : est autem

acolijlus in al

ba et mentello

serico ad hoc

parato, calice

itaque in eo de-

43 (Et corporalibus. Banyor.) " Corporale, super quo sacra oblatio im-
molatur, ex mundissimo et purissimo linteo sit; nee in eo alterius generis
materia pretiosior aut vilior misceatur : quia dominicum corpus in sepulcro,
non in holosericis, sed tantum in sindone munda fuitinvolutum. Corporale
nunquam super altare remaneat : sed, aut in Sacramentorum libro ponatur,
aut cum calice et patena in mundissimo loco recondatur. Et quando ablui-
tur a Sacerdote, Diacono, vel Subdiacono, primo in loco et vase ad hoc
praeparato abluatur, eo quod ex dominico corpore et sanguine infectum sit.
Post haec a lavandario in nitido loco paretur." Regino Prumiensis. lib. i.
p. 51. Ex Concilia Remensi. With this agrees Lyndwood. " Corporalia
non debent fieri ex Serico, sed solum ex panno lineo puro terreno ab Epis-
copo consecrate. Nee debet confici neque benedici Corporale de Panno
misso in confeclione Farinae, vel alterius rei ad hoc, quod stet rigidum super
Calicem. Et erit candidum atque mundum, quia significat sindonem in

HDrDinarium egHffae. 37

HERFORD. ROM.

qua Corpus Christi fuit involutum." Lib. iii. tit. 23. Linteamina. Imme
diately after the Corporals, follow Pall*, which Lyndwood explains to be,
" Vestimenta Altaris, sc. Sindones et Corporalia, quae quia quadrangular
sunt, ideo dicuntur Pall&lt;e: a quodam muliebri Pallio quadrangulo." See
also Du Cange, verb. Corporate : and the authorities which he cites.

Among the Churchwardens Accounts of the Parish of S. Michael, York,
in the year 1521, is an item, " P (i for a pair of mosfits for to wase the Cor-
porase." Xic/toh. p. 309. The Editor of these in a note supposes these
mosjits to be mosticks, which are said in the dictionaries to be the steady
ing rods used by painters : and that such sticks or rods were used in the
old fashion of washing by what was called bucking, and in the bucking tub.
As the charge occurs amongst parish accounts we may conclude that what
ever the mosfttx mean, at that time special attention was paid to the wash
ing of the Corporals.

jDtDinarium

SARUM. BAXGOR.

bito deposito
corporalia ipse
acolytus super
altare solemni-
ter deponat :
itaque altare
in recessu de-
osculetur, quo
facto cerofera-
rii candelabra
cum cereis ad
gradum alta-
ris dimittant.

Quando epistola legitur^ duo pueri in
super pelliciisfacta inclinatione ad altare
ante gradum chori in pulpitum per me
dium chori ad Gradale 45 incipiendum se
prteparent, et suum versum cantandum.
Dum versus gradalis canitur duo de su-
periori gradu ad Alleluya 46 cantandum
cappas sericas se induant. Et ad pulpi
tum per medium chori accedant. Se-
quatur Alleluya. Finito Alleluya, se-
quatur Sequential"

EBOR.

et canitur Gradale,

et Alleluya vel Trac
tus 48 vel Tropus 49 se
deat cum ministris

" " Episcopus tribus lioris Missag sedet, scilicet dum Epistola legitur,
dum Graduale, et Alleluya canitur: quia Christus tribus diebus inter doc-
tores sedisse legitur in tempto/ Gemma Animce. cap. xij.

45 (Gradale. Sar. &c.) This was a verse or response which varied with
the day, and was so called, not as some have supposed, from the steps of the
Altar, but of the Pulpit or Ambo upon which it was sung. Cassander, from
an old exposition of an Ordo Romanus, has put this beyond a doubt ; " Re-
sponsorium, quod ad Missam dicitur, pro distinctione aliorum Graduale voca-
tur, quia hoc psallitur in Gradibus, caetera vero ubicunque voluerit Clerus."
Opera, p. 44. Durand says : " Dicitur graduate, vel gradale, a gradibus

scilicet humilitatis. Significans ascensus nostros a virtute in virtutem.

perlinet ad opera activae vitae, ut notetur nos operibus respondere eis quas
in lectione audivimus : scilicet prasdicationem." Lib. iv. cap. 19. Some
authors suppose (see Cavalierus, torn. v. cap. x. 13., and Bellarmine, Con-
trov. lib. vj. 70.) that the Gradual, whose first author is said to have been
Pope Celestine, was appointed, " ue illud tempus, quo Diaconus ab altari

ffl&gt;rDmanum figjiffae, 39

HERFORD. ROM.

Deo (jrrutius.

Finita epistola dicatur Gradale (irail
ciun suo

ct Allcluya vcl Tractus sccitn- Tractus irl Alleluia cum Versu
dum quod tempus exigit. ant Sequentia ut tempus poslu-

lat.

recedens, et in suggestum ascendens in silentio elaberetur." This seems a
very likely origin, and serves also to account for its name.

" (AUeluya. Sar. &cc.) I need scarcely say, that this as well as the Tract,
Sequence, &c. not only varied, but was sometimes omitted. There is an
order in the Penitential of Archbishop Theodore, which is important, as
regards this. " Laicus in ecclesia juxta altare non debet lectionem recitare
ad inissam, uec in pulpito Alleluia can tare, sed psalmos tantum aut respon-
soria, sine Alleluia." Thorpe. Ancient Laws and Institutes, vol. ii. p. 58.
In the 8th Century, the second Council of Cloveshro in its 27th Canon, gave
some allowance to the same effect. Vide \Yilkins. Concilia, torn. i. p. 99.
Gerbert de Musica, should be especially consulted : torn. i. p. 56.

47 (Sequentia. Sar.) Du Cange says, " Canticum exultationis, quae et
Prosa dicitur :" and there seems to be no doubt, that, at least anciently,
these terms were applied to the same thing. Compare Bona. torn. iii. p. 141,
and Georgitis. Lit. Rom. Pontif. torn. 2. ccvij. They, as the Tropes, were
introduced about the 10th Century, and in many Churches vast numbers

40 SDrtunanum 8gj)iffae,

SARUM. BANGOR. EBOR.

In fine alleluia, vel sequent ite, vel trac-

tus diaconus 50 antequam accedat adevan- usque ad e-

were used, so that in some even every day had its proper Sequence. The
Church of Rome never admitted them to so great an extent into her Liturgy,
nor does it appear that they were in such excess at any time in the Church
of England. The most common opinion as to their author, or rather first
introducer of them, (for as time went on, they had many authors) is, that
the earliest was composed by Notker, abbot of S. Gall, in the diocese of
Constance, about A.D. 900. There have not been wanting writers who have
not hesitated, though without a shadow of authority, to attribute to them so
high an antiquity as the age of Gelasius, and S. Gregory. At the revision
of the Roman Liturgy, in the 16th Century, all the sequences were removed,
except four : these are : Victimce Paschali, at Easter : Vend Sancte Spiritus,
at Whitsuntide : and Lauda Sion Salvatorem, upon Corpus Christi day.
The fourth which was retained, is the very famous Dies irce, dies ilia, in the
Missa defunctorum. Strictly speaking this last is improperly called, a se
quence : because in that service in which it occurs, there ought not to be,
neither is there, any hymn peculiarly of joy. It may very rightly be called,
a Prose, a name given as I have said to the sequences, because though written
in a species of rythm, they are not limited by any of the common rules of
metre. I may add, these sequences are said to have been so called, because
they followed the Epistle. I must again refer the reader to the Dissertation
on Service Books, Monurnenta Rit, vol. i. and if he wishes to examine the
subject fully, he will find an admirable treatise upon it in Georyius. torn. 2.
ccv. &c.

48 (Tractus. Ebor.) " Cantus Ecclesiastici species." Du Cange. Durand
says, " Dicitur Tractus a trahendo : quia tractim et cum asperitate vocum,
et prolixitate verborum canitur." Lib. iv. cap. 21. It was opposed to the
Alleluia : the one being for the seasons of joy and triumph, the other of sor
row and abasement. Almost all the Ritualists agree with Durand and the
earlier writers from whom he derived his authorities, as to the origin of the
name: Merati adds in his note to Gavantus: "Vere dicitur a trahendo:
quia reveracontinuata serie modulationis unius Cantoris non interrupta re-
sponsionibus aliorum intercinentium peragebatur. Hoc autem est discri-
men inter Responsorium et Tractum, quod primo Chorus respondet, Tractui
vero nemo. Tractus totus dicebatur ab uno solo Cantore, qui erat diversus
ab illo, qui cantabat Graduale, sive Responsorium." Tom. i. p. 93.

The custom of saying some response, either gradual, or tract, or sequence,
after the Epistle, seems to be as old at least as the time of S. Augustine.
He says, " Apostolum audivimus, psalmum audivimus, evangelium audi
vimus." Serm. S. But it would appear that then an entire psalm was
sung, a remnant of which ancient practice was preserved in the Salisbury,
York, Hereford, and Bangor Missals, upon the first Sunday in Lent, and
on Passion Sunday. Probably the new mode of a verse or two only, be
came general about the end of the 5th Century : because Leo the Great

JDrDmarium 9@iflae, 41

HERFORD. ROM.

His finitis diaconus antequam His finitis Diaconus deponit li-
procedat ad pronuntiandum brum Evangeliorum super me-

speaks of the whole psalm, (A.D. 460), but in the Sacramentary of S. fire-
gory (A. D. 600) the shorter gradual or response is found. See, Roinsee.
Opera, torn. iv. p. 121.

49 (Tropu*. Ebor.) Est quidam versiculus, qui priecipuis festivitatibus
cantatur ; et continet tria, videlicet Antiphonam, Versuin, et Gloriam. Ita
Durandus. Ration, lib. iv. c. 5. qui ha?c sul&gt;dit lib. vi. c. 114. " Hi antein
versus Tropi vocantur, quasi laudcs ad antiphonas convertibiles : TpoTroc
enim Grasce, convorsio dicitur Latine." Du Cattle. Gloss. It is not easy to
say what is meant by the use of the term Trope in this place ; possibly the
ttyuettce is intended, for the true Tropi were attached to the Introit. Even
soused they were of late introduction, and did not obtain universal accept
ance. No example of one has occurred before the xjth. Century. Cer
tainly the Monastic I ses were more full of them, than the Diocesan: and
we find prayers with such interpolations in some of their Missals : in one
sense the addition to the (rluriain i-j-celtis of which I have already spoken,
may be called a Trope. In such a way, the Trope here spoken of may be
an addition to the Tract, or Sequence. See more upon this, in the Dis
sertation upon the Service Hooks : rcrb. Troparium. Monument* Ritua-
lia. vol. i.

40 (Diaconus. Sar.) " Antiquitus etiam evangclium legebatur a Lectore,
ut colligitur ex Epistola sancti Cypriani 33. et ex Concilio Toletano 1. cap.
2. Hoc postea munus majoris erga Evangelium honoris gratia Diaconis
demandatum fuit, ut habetur ex Kpistola S. Hieronynii ad Sabinianum.
Evangelium t hristi yuusi Diaconus Icctitabas. Et ex Epistola sancti Boni-
facii Episcopi Moguntini ad /achariam Pontificem, ubi conqueritur quos-
dam Diaconos, quamvis plures concubinas haberent, adhuc Evangelium
legere. Apud Graeeos etiamnum mos viget, ut Evangelium a Lectoribus
publice legatur, uti refert Smithius in Epistola de praesenti Ecclesia?
Grarca? statu. pag. 155." Cavalieri. Opera, torn. v. p. 30. This opens an
important and interesting enquiry, which this is not the place to pursue, nor
can I afford space. One thing seems certain : that the Gospel was read
only by Deacons, long before the reading of the Epistle was in like manner
removed from the office of the Lector : of which latter duty as attached to
the Sub-deacon, we find no trace earlier than about the 7th Century.

It was to meet this that an alteration was made in the sixteenth Century
in the Form of Ordination of Sub-deacons : " Accipe librum Epistolarum,
et habe potestatem legendi eas in Ecclesia sancta Dei :" this was added.
Amalarius in the 9th Century expresses his wonder at the new practice
which was then gaining ground ; " ut Subdiaconus frequentissime legat Lec-
11.. i inn ad Missam, cum hoc non reperiatur ex ministerio sibi dato in con-
secratione commissum, neque ex nomine suo." Lib. 2. cap. xj. Micrologut
speaks much in the same way. And even Durand in the 13th Cent, en
quires, " Quare subdiaconus legit Lectionem ad Missam, cum non reperia-

42 SDrtunarium

SARUM. BANGOR. EBOR.

gelium pronuntiandum thurificet medium vangelium legendum.
altaris tcmtum. Nunquam enim thuri-
Jicctur lectrinum ante pronuntiationem
evangel ii.

tur hoc sibi competere, vel ex eo nomine, vel ex ministerio sibi concesso ?"
Lib- ii. cap. 8.

The Canons and the Pastoral Epistle of Archbishop ^Elfric, supply suffi
cient information as to the practice in his time, of the Anglo-Saxon Church.
In the first of these, Can. 10, he lays down that, " Seven degrees are esta
blished in the Church : one isostiarius, the second is lector, the third exor-
cista, the fourth acoluthus, the fifth subdiaconus, the sixth diaconus, the
seventh presbyter. 7 In the succeeding Canons he explains the offices proper
to each. " 12. Lector is the reader, who reads in God s Church, and is
ordained for the purpose of preaching of God s word. 15. Subdiaconus is
truly underdeacon, who bears forth the vessels to the deacon, and humbly
ministers under the deacon at the holy altar, with the housel vessels. 16.
Diaconus is the minister who ministers to the mass-priest, and sets the
offerings upon the altar, and also reads the Gospels at God s ministries."
Thorpe. Ancient Laws and Institutes, vol. ii. p. 349. The Pastoral Epistle
is to the same purpose, p. 379, and clearly attaches the reading to the lector,
and not to the sub-deacon.

And not only the Canons and Epistle of YElfric, but other very ancient
writers attribute the Gospel-lection solely to the Deacon. Isidore in his
2nd Book of Divine Offices, " inter officia Diaconi," includes " evangeli-
zare." Cap. 8. But, in short, as in another place I have spoken, Monu-
menta Rit. vol. i. upon the great reverence with which our fathers treated
the look of the Gospels, whether the entire Gospels, or the selections to be
read in the Liturgy, the Evangelisterium, lavishing upon it all kinds of
outward ornament, and inside decorations of the pencil so also, began
the practice from the same feelings of pious gratitude and devotion, that
the reading of the Gospel should be committed to none of less degree
and order in the Church, than Deacons : " Diaconis tantum, qui ad sacer-
dotalem dignitatem proxime accedunt." During the reading of it, the laity
showed also greater signs of reverence : staffs were laid aside : Amalarius.
lib. iii. 18. Gemma AninuE. lib. i. 24. Durand. lib. iv. 24. &c. All rose,
Constit. A postal, lib. ii. cap. 57 : and in some Churches listened to it, half-
kneeling in a stooping posture.

How high was the estimation in which the Gospels were held in the
middle ages, is proved most clearly by the fact that some writers in the 8th
Century did not hesitate to say, that in a remote sense the Gospel is the
Body of Christ. " Et corpus Christi quod manducatur non solum panis et
vini, quod super Altare offertur, sed et ipsum Evangelium Christi est ; et
cum Evangelium legimus et intelligimus, filii in circuital mensae in una

SDrtrinarium a^iOac. 43

HERFORD.

evangclium thurificet medium dium altaris et Cdtbrans bc-
altaris tanlum : nunquam tint- ncdicit incensum, ut supra :
rificetur lectrinum ante pro- Dcinde Diaconus genuflc.rus
nuntiationon cvangclii. ante altarc, tnanibus junctis di-

cit:

cpnlatione sedemus, et pancm nostrum mandicamus." h t/ierins. lib. i. de
Incarnat.

Tin- laying aside of staffs alluded to just above, was not a very early prac
tice : but was introduced about the Hth Century, for Amnlarius speaks of
it, and lasted through the next three or four. It was then the custom for
the people to stand during the whole Service, and, being long, they rested
themselves on their staffs. Their use ceased altogether in the Western
Church, when seats and settles were introduced. See Haiti s note to lionn.
torn. iii. p. l-&gt;3. We learn from S. CJiri/xiistom, Horn. (&gt;. J, that in the
(Jreek Church, during the (iospel. the Kmpcror laid aside his cr&lt;&gt;\\n.

I must add to this note an extract from a \er\ rare book, written by one
as it was then called " of the new learning." about the \ear 1.V2J): the full
title is, " A WOrke enty tied of the olde god and the ne\\ e, of the olde fa \ the
and the newe, of the olde doctryne and the newe, or or\g\nall bcgynnynge
of Idolatrye." The author is describing some of the ceremonies of the
Mass. " Hut vthat shall I save of the gospell, ^ hen it is song (Mi. how
goodly ceremonies are then done. There is borne a banner of s\lke and
garnished with a goodly crosse, in token of the \ictorious and blessed tr\-
umphu whiche Jesu ( hryste made of sulxluing the unrlde NM(O h\ m selle
by the doctryne of the gospell. Then afterwardes a preest beareth a sencer
of siluer makyng a fumigation and sauour of ensence, as long as the gos
pell is in readynge to sygny fv our inwarde affection towarde christ. There
is also borne aboute the gospell boke rychely couered with golde and siluer,
garnysliyd with precyous stones. Afterwardes there thundreth a great
bell, by which we do sygnyfy our chrysten preestly and apostolvcall
olfyce : last of all the gospell is borne about to euery person in the quyer,
and offered forth to be kyssed : and we do go aboute to gette glorie in the
syght of the lay people, to whome the gospell is not in lyke manner offered
to be kyssed." AV//M. M. 4. This is an important Noluine in such respects,
as regards facts: and is written in a lively satirical style, but with wry
much of that indecent and almost blasphemous ribaldry, which characterizes
so many of the books of the Reformer* at that time. Its author was, it seems
from his own account, a chaplain or minor-canon of some Cathedral, and
disappointed at not having obtained better preferment : which accounts for
much of his virulence against others of higher dignity. The " Old god and
the newe" was strictly prohibited by a Royal Proclamation, in the year
1530: see Wilkins, Concilia, vol. iii. p. 737. I have quoted the above from
a copy in my possession.

44 2Drt)inaritim sgiffae,

SARUM. BANGOR.

EBOR.

Dcinde accipiat textum, scilicet librum Dum petit diaconus be-
Evangeliorum, ct humilians se ad sacer- nedictwnem :
dotem stantem cor am altar i: vena facie
ad meridiem ita dicat :

TUBE domne benedicere. 51

Sacerdos respondent ;

kOMINUS sit in corde tuo et ore
tuo ad prormntiandum sanctum
evangelium Dei. In nomine Patris et
Filii et Spiritus sancti. Amen. 52

respondeat sacerdos di-
cens :

^OMINUSaperiat
tibi os ad legen-
dum et nobis aures ad
intelligendum sanctum
evangelium Dei pacis.
In nomine Patris etc.

31 (Jube domne benedicere.} This, says Le Brun, was a manner of address
formerly much in use, as being a mark of humiliation and respect. So, an
ciently among the Greeks, the Deacon, when he warned the Faithful who
were assembled in their solemn service, either to rise or sit, did not say
Rise or Sit, but merely " Jubete," as if it were, command yourselves to do so
and so.

The word Domne is a contraction from Dominus. The latter was appro
priated in its strict use to the Deity alone : and Domnus or Domna, in the
middle ages, was a title of great respect, and applied only to eminent dead
saints, or living people who occupied important offices in the Church: as
for example, the officiating Priest during the celebration of the Eucharist.
See also Du Cange upon the word.

Upon this request and the reply, Peter Damian has well observed :
" Lecturus magnse humilitatis gratia, non a Sacerdote, sed ab eo, cui Sa
cerdos jusserit, se postulat benedici dicens : Jube Domne benedicere.
Sacerdos autem, ut tantee humilitate vicem reddat, non subjecto cuiquam
benedicendi delegat officium, nee per semetipsum benedictionem dare prae-
sumit: sed potius, ut a Deo, qui est super omnia benedictus, praerogetur,

2DrtJinaritim

HERFORD.

Delude accipiat te.rtum scilicet
librum evangeliorum : humili-
ans se ad sacerdotem stantcm
ante altare versa facie, ita di-
cens :
TUBE domne benedicere.

Sacerdos respondent :

D( ) MINUS sit in conic tuo
et in labiis tuis ad pro-
nuntiandum evangelium pacis.

ROM.

MUNDA cor meum, ac
labia mea, omnipotens
Deus, qui labia Isaiae Prophette
calculo mundasti ignito : ita me
tua grata miseratione dignare
mundare, ut sanctum Evange-
lium tuum digne valeam nun-
tiare. Per Christum Domi-
num nostrum. Amen.
Posfca accipit librum de alfan\
et rursus genujle.rus petit bene-
dictionem a Sacerdote, dicens :

T UBE domne benedicere.

Sacerdos rcspondet :

DOM I NTS sit in conic tuo
rt in labiis tuis : ut digne
etcompetenter annunties Evan
gelium suum: in nomine Patris
et Filii 4* et Spiritus sancti.
Amen.

exposcit." De Dominus r obi scum. cap. ii.

When the Pope officiates at Matins on the day of the Nativity, before
the ninth Lection winch he then reads, he does not say Domne, but Jubr
Domine benedicere: for he is supposed to be addressing not man, but (iod
Himself: and no response is made: for the greater cannot be blessed by
the inferior. The Choir answers simply " Amen." Some bishops, (and I
confess I do not see the object of this rule) in th-ir own Churches at Matins
are addressed by an inferior, " Jube Domne benedicere," to which they
make the usual reply and benediction, and themselves read the apj&gt;ointed
Lection. The (. (rrimoniale Episc. now orders the same rite to be observed
by all Bishops, as by the Bishop of Rome ; unless an Archbishop or one of
higher rank be present " Si veroadesset aliqnis Prcelatus major se." Lib.
ii. cap. 5.

" " Si tut, ,n sacerdos per semetipsum cekbnt, dicat privatim : Jube dom
ne benedicere. Et pottea dicat ipsemct. Dominus sit in corde meo et in
ore meo ad pronuntiandum sanctum evangelium Dei. In nomine Patris.
&c." Rubr. Sar.

2DrDmarium

SARUM. BANGOR.

Et sic procedat diaconus per medium
chori, ipsum textum super sinistram ma-
nurn solenniter gestando ad pulpitum 53
accedaty thuribulario et ceroferario prece-
dentibus. Quandocumque enim legitur
epistola in pulpito, ibidem legatur et
evangelium. Et cum ad locum legendi
pervenerint : textum ipsum subdiaconus
accipiat ; et a sinistris ipsius diaconi quasi
oppositus ipsum textum dum evangelium
legitur teneat : ceroferariis diacono as-
sistentibus: uno a dexteris et reliquo a
sinistris ad eum conversis. Thuribula-
rius vero stet post diaconum ad eum con-
versus. Et semper legatur evangelium
versus aquilonem.^ Cum autem ince-
perit evangelium : post Dominus vobis-

EBOR.

Et diaconus dicat :

DA mihi Domine
sermonem rec
tum et bene sonantem
in os meum, ut place-
ant tibi verba mea et
omnibus audientibus
propter nomen tuum
in vitam seternam.
Amen.

53 This place was in some countries from the benediction which always
immediately preceded the advance to it, vulgarly called " the Jube." Vide
Le Brwi. torn. i. p. 110, and Microloyns. cap. ix. It was always a high
place. " Evangelium in alto loco legitur, quia in monte praedicasse perhi-
betur, ideo etiam in sublimi legitur, quia sublimia sunt Evangelica praecep-
ta." Gemma AniitKe, cap. xvi. " De Pulpito." Compare also Alcuin:
" Defertur Evangelinm ad analogium, praecedentibus cereis." De die.
Officiis. Bill. Patrum. Auct. torn. i. p. 280. And Amalarius, lib. iij.
cap. 17. " Lector et cantor in gradum ascendunt, in more antiquorum :"
and, cap. 18. "Tribunal vocat Cyprianus g-radum, super quern ascendit
diaconus ad legendum."

54 There is no little difference in the old books, as to the place where, and
the quarter towards which the Gospel should be read. When as was very
anciently the custom, the men and the women were divided, the Gospel it
would seem, was always read towards the south side, where the men sat.
Amalarius. De Off. lib. iii. c. 2. distinctly speaks of this arrangement: and
an old Ordo Romanus takes it for granted that on entering a Church one
would have the men upon the right hand, or south side, and the women
on the north. See also Amalarius. Ecioga. cap. xiij. Printed in Georgius.
Appendix, torn. iii. p. 350. " Diaconus vero stat versus ad meridiem, ad
quam partem viri solent confluere."

The original reason why the men were addressed especially, appears
natural enough: viz. that they are the chief objects of the Church s teach
ing in her public Offices, and from them the women are to learn at home :
as S. Paul admonishes. Other customs gradually crept in, and a mystical

flDrCinattum

HERFORD.

Et signet diaconutn diccndo:

In nomine Patris etc.

Et sic procedat diaconus ipsum

librum super sinistram manum

solemniter gestajido, ad pulpi-

tum vcl ad lectrinum accedat ct

dicat :

Dominus vobiscum.

Tuncfaciendo crucem super li
brum cum dextro pollice dicat :
SEQUEIVTIA 5 sancti evun-
gelii I d Initium sancti
evangelii.

Et signet seipsum in fronle
cum eodt tn pollice d teens secun-
duni. N.

ROM.

Et accepta benedictione, oscula-
tur manum Celebrantis : ef cum
aliis ministris, incenso et lumi-
naribus 9 accede ns ad locion evan-
gelii stans junctis manibus di-
cit v.

Dominus vobiscum.
}. Et cum spiritu tuo.
Et pronuntians :

SEQUENT! A sancti cvun-
&lt;j;elii secundmn N sire Ini
tium,

pollice de.rtra maims signal li
brum in principle Eiangelii,
if nod est lecturiiSy deinde seip-

rcason was ^ivcn why the (jospcl should he read towards tin- north ; ;is \\
have seen (Note 4*2) was the custom ot the Church ot Hereford : " nt per
Dei verhum Aijuilouis, hoc est, daMuonis, pra\ i noxiitjue halitus disjiciaii-
tur." Le Hriiu. i. 111. And the Gemma Animrr. cap. xvj. " Nunc aiiteiu
secundiun inolituin inorein se (Diaconus) ad \(iuiloiieni vrrtit, nln (emiiia*
stant, i|ii;i- carnales sii;iulicant, quia Evangelium carnales a spiritualihus
vocat. 1 er A({uilonein (JIKKJUC Diaholus desi^natur, &lt;jui per K\ an^eliuin
iinpu^natur. Per Atjuilonein etiani infidelis populus denotatur, cui Kvan-
^eliuin pnedicatur, ut ad Christum convertatur." This last reason is taken
from a very old Sacramentary, which says: " Diaconus diini h ^it, sistat
versus ad Atpiilonem, quiafrigidis in fide pnedicatur Evangelium." Sal a.
Notes to lionu. torn. iii. p. !;&gt;. {. Hut he does not say what Hook. " ICx
quodam lil&gt;ro Sacrainentorum :" quoting Martene. Anecdot. tom. v. 1;"S7.

I shall only further make an extract from the will of Maud, Lady Mau
ley : dated in I l:JH. " My body to be huried in the Church on the

south side of the Altar, where the Gospels are usually read." Ttttamenta
Vetusta. p. 235.

" Se^nentia was said when the (lospel was taken from the middle of one
of the four Gospels : Initium, when it happened to he the beginning of
either of the four. On the four days of the Great Week, neither Sequentta
nor Initium were said, but " Passio Domini Nostri Jesu Christi." Thus,
in the Rites of the i hurch of Durham : " Within the Abbye Church uppon
Good Friday, there was marvelous solemne service, in the which service
time, after the Passion was sung, two of the eldest Monkes did take a
goodly large Crucifix. &c." p. J&gt;.

48 HDrtiinauttm 8iflTae,

SARVM. BAKGOR. EBOR.

cum 56 facial sigmim crucis super li-
brum : deinde in suaf route, etpostea in
pectore cum pollice.

Evangelium secundum N. 57

Lecto evangelio osculetur librum : et ac-

cedens subdiaconus statim porrigat ei

textum quern ipse diaconus ex directo Post lectum evangcli-

pectore deferat. um dicat sacerdos se-

Finito evangelic. 59 crete :

56 (Dominis vobiscum.} It is strange that the York Use takes no notice
of this salutation : nor is it easy to suppose why it was omitted, being a
custom so general throughout the Church. Alcuin speaks of it : " Salutat
et populum, dicens : Dominus vobiscum : quatenus corda illorum a munda-
nis cogitationibus Dominus emundet, et ad suscipienda verba salutifera
aperire dignetur." De Div. Off. BibL Pair. Auct. i. p. 280. Innocent the
Third also: " Diaconus in ambone consistens salutat populum, dicens:
Dominus vobiscum, illud observans, quod Dominus jusserat : In quam-
cunque domum intraveritis, &c. "

57 " If thai singe messe or if thai seie,

The pater noster reherce al weie :

Til deken or prist tho gospel rede,

Stonde up then and take gode hede :

For then tho prist flyttes his boke,

North to that other auter noke :

And makes a cross upon the letter,

With his thoume he spedes tho better :

And sithen an other open his face,

For he has mikel nede of grace :

For then an erthly mon shal neven

Tho wordes of Ihii crist, gods son of heuen."

" Whils hit is red speke thou noght,

Bot thenk on him that dere the boght :

Sayande thus in thi mynde,

Als thou shalt after wryten fynde." Museum MS.

58 " In fine Evangelii a ministris respondetur, Laus tibi Christe." Rnbr.
gen. Miss. tit. x. 6. Anciently was said Amen: which is still retained in
the Mozarabic Missal.

59 (Finite evangelio. Sar.) At this period of the service, or, in some
churches, after the Creed, the sermon was preached, if there was to be any.
Very anciently, more than one sermon was delivered : the Priests first,
each in order, gave a short exhortation, and, if he were present, the Bishop,
last. Apost. Const, lib. ii. c. 58. In the next chapter of the same book,
particular directions are given, that Priests coming from another parish

fiDrUinarium s^iffae. 49

HERFORD. ROM.

sum in f route, ore, et pectore :
et dam ininistri respondent :
LORIA tibi Domine.

dtinde tegatur evangtlium. incensat tcr librum, posted pro-

scquitur rcangelium junctis
manibus.

Lecto evangelic deoscidctur It- uo finito Subdiaconus d&lt;fcit

librum Sacerdoti, qid osculatur
evangelium dicens :

should be pretsed to preach, "for a stranger s words are always acceptable
and very useful, according to that in S. Matt, no jirnp/u-t ix without tumour
ttivt in /iis own country."

" Deilldc episcopus serinonein ad Populum facit." drninia aninitr. cap.
2. r &gt;. This custom of preaching during the Liturgy has been established,
and never omitted during the whole existence of the Christian Church.
From the time of Justin Martyr \\e can trace a multitude of authorities,
down to our own day. And it has al\\a\s moreover been held to he one &lt;&gt;t
the peculiar duties of the Bishops of tin- Church: as S. I*. ml exhorted
Timothy, that he should " Preach the word ; instant in season and out of
season."

\\ e, find in the earliest records \\hich remain of the English Church, evi
dence of the anxiety which was always felt to enforce this great dut\ of
preaching. The \ i th of the excerpN of Egbert orders every Priest dili
gently to instruct his people : the iijrd explains the time when this is to be
done. " I t omnibus festis et dichus Pominicis iimisqnisqne sarenlos E\an-
gelium Christi pnedicet populo." Thorjir. vol. ii. p. !&gt;S. Passing over
some hundred years, we have the following among the Canons of .F.lfric.
" The mass-priest shall on Sundays and mass-da) s, tell to the people the
sense of the gospel in I .nglish, and concerning the pater-noster and the
creed also, the oftenest that he can. Let the teacher warn against that
which the prophet says: Canes muti non jMixsinit lot rare. \Ve ought to
bark and preach to the laymen, lest, for \\ant of teaching they should
perish." Thorpe, p. 35*2. Once more, for there would be no end of accu
mulating directions of this sort during succeeding ages. " The mass-priest
shall rightly preach the true faith to men. and recite sermons to them ;
and visit sick men, &c." /Elfric s Pastoral Epistle, p. 080. I am sorry
to add, upon this subject, that speaking of the frequency of preaching in the
Church of England before the Reformation, Bishop Stillingfleet has made
the strangest statements, and drawn (against the direct evidence of his own
authorities) the most outrageous conclusions. Grig. Brit. p. 2,36. Cf. } an
Etpen. Pars. ii. sect. i. tit. v. cap. *2. and Synod. Trent. Sess. 22. cap. 8.

In Masses for the Dead, when, as was frequently the custom, sermons re
lating to the character of the deceased were to be preached, or in short any

50 2DtDinatium

SARUM. BANGOR. EBOR.

Benedictus qui venit in
nomine Domini.
Postea osculetur tex-
incipiat sacerdos in media altar is : turn.

Statim sacerdos in me-
dio altaris symbolum
fidei incipiat excelsa
voce :

CREDO in unum Deum. 61 Patrem omnipotentem. Factorem
coeli et terras : visibilium omnium et invisibilium. Et in
unum Dominum Jesum 62 Christum, Filium Dei unigenitum. Et
ex Patre natum ante omnia saecula. Deum de Deo, lumen de
lumine, Deum verum de Deo vero. Genitum non factum, con-
substantialem Patri : per quern omnia facta sunt. Qui propter
nos homines, et propter nostram salutem descendit de coelis. Et
incarnatus est de Spiritu sancto ex Maria virgine : et homo fac-
tus est. Crucifixus etiam pro nobis sub Pontio Pilato : passus

sermon at all, it was not until the Service was over entirely, and the
preacher (if also the Celebrant) laid aside the Chasuble and Maniple, and
put on a Cope. See upon this : Gavantus. torn. i. p. 301. Bauldry. cap.
20. Castaldus. lib. ii. 9. and the Car. Episcop. lib. ii. cap. 11.

After the Gospel also, were Indulgences proclaimed, and Excommuni
cations, and Banns of Marriage. In some Churches other solemnities, such
as the reconciling and readmitting of Penitents. Vide Martene. de Ant.
Ritibus Ecc. lib. i. cap. 4. With the conclusion of the Sermon ended also
the Missa Catechumenorum : and they, with the unreconciled, and unbe
lievers, were dismissed, and the doors shut, and persons stationed there, to
prevent any from coming in. S. Augustin says, Serm. 49. " Ecce post
Sermonem fit Missa Catechumenis, rnanebunt fideles." Much information
upon all this portion of the Liturgy, in the earliest ages, may be found in
Bingham s Christian Antiquities : on later practice, in Bauldnjus. Manualis
Sacr. Casrim. cap. x.

" Dum dicit, Deum, caput Cruci inclinat : quod similiter facit cum
dicit, Jesum Christum, et simul adoratur. Ad ilia autem verba, Et incar
natus est, genuflectit usque dum dicatur, Et homofactus est. In fine ad Et
vitam venturi saculi, signat se signo Crucis a fronte ad pectus." Rubr.
Miss. Rom.

61 it

Incipit Missa Fidelium." Bona. " Missa Sacramentorum." Ivo
Carnotensis. Epist. 219.
The first words only, according to the Sarum rubric, were to be said by the

rDinarium egjiffae. 5 1

HERFORD. ROM.

Per Evangelia dicta deleantur

nostra delicta.

Deinde Sacerdos incensatur a

Diacono.

Et sacerdos stando in medio at- Deinde ad medium altaris e.r-
taris manibus junctis aliquan- tendens, de-cans, ct jun^cns
tuhtm levatis dicat rel cantet: wanus, dicit, si dicendum est, ft
ctjungat manus prosryuendo : prosequitur junctis manibus : &lt;io

CRKDO in unum Deum. Patrem omnipotentcm. Factorem
coli et terra? : visibilium oniniuin et invisibilium. Et in
unum Dominum Jcsuni (Christum, Filium Dei uni&lt;renitum. Et
ex Patre natum ante oninia srccula. Deum de Deo, lumen de
lumine, Deum verum de Deo vero. Genitum non factum, con-
substantialem Patri : per quern omnia facta sunt. Qui propter
nos homines, et propter nostram salutem descendit de crrlis. (Kt
fict genuflexio dum dicitur. //&lt;/;/ . 1 I ic genuflect itur. /turn.) Et
incarnatus est de Spirit u sancto ex .Maria vir^ine : et homo f ac-

( clchraiit : it continues, ** Deinde raiitctnr a flioro, nun altrrnatiin scd r
tot choro."

" II HT sunt lesta (juihus dicciuiiiin r.st ( ml&lt;&gt; sccundnni iisuin Sarnni.
Omnibus dominicis diebu.s pi-r tutinn annuin, ad ina^nain inissain sivr dc
dominica agitur, sivc nun. In missis tanu-n vi^iliaruin ct sancturiim triuin
lectionum, ft in missis defunctorum qua* in capitulu in duniinicis dicuntur,
non dicitur. Sed si missa dominicalia in capitulo dicitur, tune dicitnr Credo
in nun in. Dicetur etiam per octo dies nativitatis Domini, pascha?, et pcnthe-
costcs : et in omni duplici lesto per annum : et in omnibus festis apostolorum
et evangelistarum : et in utroque lesto sancta 1 crucis : -t in festo sancta;
Maria* Ma^dalena* : et in utroque festo sanrti Michaelis : rt in missa spon-
saliuiii. Dicrtur etiam ad missam de sanrta Maria, quando ad mis.sam de
die dicendum est per totum annum : et in festo alieujus sancti, in cujus
liouore dedicatum est altare vel ecclesia, ad altare ejusdem sancti tantum."
fiubr. Miss. Sar. With this agrees tlie Hangor Rubric: the York adds;
44 in festo sancti Petri ad vincula, et in die octavarum. Et in cathedra
ejusdem. Et in utroque festo sancti Johannis Baptista&gt;. In festo Corporis
Christi. Et in festo omnium sanctorum. Et in festo reliquiarum. Et in
festo sancti Willelmi in matrici ecclesia tantum. Et in festis quatuor doc-
torum, scilicet Gregorii, Ambroxii, Augustini, et Hieroninri." The Here
ford adds: " in festo sancti Ethelberti : in festo scti Thoma* Herfordensis :
et in festo sancti Augustini Anglia Apostoli." For the Roman Order, vide
Rubrics generates Miss. tit. xi. 1.

6a On bowing at the name of Jesus, and at the Gloria Patri, see among
others, two Constitutions in IFi/Aiiw, Concilia, torn. iii. p. 20.

5 2

fiDrtiinauum

SARUM. BANGOR. EBOR.

et sepultus est. Et resurrexit tertia die secundum scripturas.
Et ascendit in coelum : sedet ad dexteram Patris. Et iterum
venturus est cum gloria judicare vivos et mortuos : cujus regni
non erit finis. Et in Spiritum sanctum, Dominum et vivifican-
tem : Qui ex Patre Filioque procedit. Qui cum Patre et Filio
simul adoratur et conglorifieatur : Qui locutus est per Prophetas.
Et unam sanctam Catholicam et Apostolicam Ecclesiam. Con-
fiteor unum baptisma in remissionem peccatorum. Et expecto
resurrectionem mortuorum. Et vitam venturi sseculi. Amen. 63

Sequatur :

Post credo di-
cat sacerdos
convertendo ad

populuin :

Dum canitur Credo
subdiaconus cum textu :
et acolytus cum thuri-
bulo chorum circum-
eant. Post conversus
sacerdos ad populum
dicat :

DOMINUS vobis-
cum. 64

Et:

DOMI
NUS
vobiscum.
Iterum ad al-

DOMINUS vobis
cum.

Reversus dicat :

tare conversus
dicat :

Deinde dicitur Offtrto-
rium. 67

\J MUS.

Offertorium. 66

Et canat cum suis mi-
nistris Ojfertorium.

63 " Men oeu to sale tlio crede som tyme,

When thei sale bore, loke them saie thyne :
This that folouse in englishe letter,
I wold thou sayde hit for tho better :

Here to loke thou take good hede,

For here is wry ten thin englyshe crede. " Museum MS.
64 (Vobiscum.} " Non enim hie digne numerus personarum, sed Eccle-
siasticae potius unitatis attenditur Sacramentum: ubi scilicet, nee unitas
excludit multitudinem, nee multitude violat unitatem : quia et unum cor
pus per multa membra dividitur, et ex diversis membris, unum corpus im-
pletur. Nee in unitate corporis, membrorum multitudo confunditur : nee in
pluralitate membrorum unius corporis integritas violatur." Petr. Damian.
cap. xiij.

SDrDinarium ajjifiae. 53

HERFORD. jRou.

tus est. Crucifixus etiam pro nobis (Et tune fit t leratio. If erf.)
sub Pontio Pilato : passus et sepultus est. Et resurrexit tertia
die secundum scripturas. Et ascendit in ccelum : sedet ad dex-
teram Patris. Et iterum venturus est cum gloria judicare vivos
et mortuos : Cujus regni non erit finis. Et in Spiritum sanctum,
Dominum et vivificantem : Qui ex Patre Filioque procedit. Qui
cum Patre et Filio simul adoratur et conglorificatur: Qui locu-
tus est per Prophetas. -Et unam sanctum t utholicam et Apos-
tolicam Ecclcsiam. Confiteor iiniini baptisma in remissionem
peccatorum. Et expecto resurrectionem mortuurum. Et vitam
venturi saeculi. Amen.

guojinito vertat sc saccrdos ad Deinde osculatur altare, ct rer-
populmn ct dicat : *us ad populum dicit v.

"pVOMINUS vobiscum. T^V

OMIM S vobiscum,

R. } A cum spiritu tuo.
Postea dicit :

DEMI S.

/^VREMUS. S^L

Dc-indc dicat Ofttrtorhim. Et Offer tor ium.

" Some writers seem to make this the beginning of the " Missa Fide-
lium." See Le lirun. torn. i. p. 1.3(&gt;. and (terbcrt. I)e Musica. torn. i. p.
431. with others. Hut this is not really opposed to the opinion of the great
Ritualists cited above : and depends upon whether the Creed be said or not,
either at certain seasons as in the majority of Churches, or as in others, not
at all.

66 " After that, fast at hande,

Comes tho tyrae of offrande :
Ofler or leeue whether ye lyst,

How thou shulde praye I wold thou wyst." Museum MS.
67 (Offertorium.) The verse is so called, which was sung just before the
oblation of the elements by the Priest. And it was at this time that anciently

54 SDrtunarium

SARUM. BJNGOR. EBOR.

Post offertorium vero porrigat diaconus Posted la-vet manus et
sacerdoti calicem cum patena et sacri- componat hostiam 68 su-
ficio : et osculefur manum ejus utraque per corporales pannos
vice. Tpse vero accipiens ab eo calicem : et dicat :
diligenter ponat in loco suo debito super
medium altare : et inclinato parumper
elevet calicem utraque manu offer ens
sdcriftcium Domino, dicendo hanc ora-
tionem.

the people made their offerings. A custom which is even now observed
upon certain occasions in some Churches abroad, though fallen into other
wise total disuse in the Roman Communion. Another name, but not a
common one, was " Sacrificium." Very much information, I need scarcely
remind the reader, is to be found respecting the ancient oblations of the
people, the manner of offering, the quality, the restrictions, &c. in the
writers both ancient and modern who have treated on the subject. Indeed
so much, that in the compass of a note I am scarcely warranted in entering
at all upon it : but I must extract a short passage from Walafrid Strabo.
" Offertorium, quod inter offerendum cantatur, quamvis a prioris populi
consuetudine in usum Christianorum venisse dicatur : tamen quis specialiter

addiderit officiis nostris, aperte non legimus : cum vere credamus priscis

temporibus Patres sanctos silentio obtulisse, vel commimicasse, quod etiam
hactenus in sabbato sancto paschas observarnus. Sed sicut supradictum est,
diversis modis, et partibus per tempora decus processit ecclesiae, et usque
in finem augeri non desinet." De reb. Eccles. c. 22. A remark to the
same effect occurs in Radidp. Tun (jr. De Canon, observ. Prop, xxiij. and I
shall add that the custom of singing at this time is as old as the age of S.
Augustine, who speaks of it in his Retract, lib. 2. c. xj.

It is not easy to say, whether the most ancient practice was for the people
to approach the Altar : probably not : certainly in the Greek Church : and
there are various Canons of the Western which forbid women, after per
mission was given to men. Theodulph Aurelian. Capitular, cap. 6. And
the vith of the Saxon Ecclesiastical Institutes, is directed to this point.
" We also command, that, at those hours, in which the priest sings the
mass, no woman approach near the Altar, but let them stand in their places,
and the mass-priest will there receive from them the offering which they
desire to offer to God. Women should bear in mind their infirmities, and
the tenderness of their sex, and therefore they shall dread to touch any of
the holy things, belonging to the services of the church." Thorpe. Antient
Laws and Institutes, vol. ii. 407.

The rule was, in the primitive ages, that nothing should be offered but
was proper also to be consumed at the Altar, or at least in the service of
the Church : and to this the famous Apostolical Canon is directed. Can. 3.

fiDtDinarium egiffae. 55

HERFORD. ROM.

2uo die to rtiinistret ea qua ne- uo dicfo, Diaconus par rig it
cessaria sunt sacramento : sci- Cdtbranti patenam cum Hos-
licet panem, vinum et aquam in tia : (juam offcrens, sacerdos di-
calicem infundens : benedictione cit :
aqu&lt;e prius a sacerdote pctita
hoc rnodo :

KXEDICITE.

Saccrdote sic diccntc :

DO MINUS. Ab ipso sis
benedicta, de cujus la-

A forwards this was further limited to bread and wine, and water, only, by
the people : and all else, when ottered was looked upon not as for the Sa
crifice, but in a lower respect : as first fruits and pious gifts for the use of
the Church and her Ministers.

An old Onlo Romanns cited by liona, lib. 2. cap. i\. ^ 1. thus describes the
manner of offering. " Cantores cantant offertorium cum versibus, et popu-
lus dat oblationes suas, id est panem et vinum, et otferunt cum Fanonibus
candidis, primo masculi, deinde fuMiiiiue. Novissime vero Sacerdotes, et
Diaconi ofTerunt, set! solum panem." These fnnone$ as C nsxamltr explains
were napkins. The offertorium cum rrrsil&gt;us relates to a period when the
custom of the people really ottering was not neglected: and then not only
verses, but even whole Psalms were added to the Off erton/ jtrojter ; and
sometimes, for the collecting took much time, these were sung and repeated
again and again. Certainly the Church of England, when she restored the
excellent practice of the people s offering before the Communion, had the
highest authority of antiquity both for that, and for the many verses
(though not of Psalms) which she has directed to be said by the Priest.

It is not known when the old custom ceased : the author of the Gemma
AninifC is a witness that money was given instead in his day, the xith Cen
tury : and he states a reason for the change " Quia populo mm communi-
cante, non erat necesse, panem tarn magnum fieri, statutum est, eum in
modum denarii formari ; et lit populus pro oblatione farina? denarios offer-
ret." Cap. 58. And he adds : * Qui tamen denarii in usum pauperum qui
membra sunt Christi cederent, vel in alicjuid quod ad hoc sacrificium per-
tinet."

This part of the Liturgy is sometimes called, the " Missa omnium Ofler-
entiiim." Vide Pining. De Lit. Ant. Hisp. p. 91.

M This is the same as that which is called " Sacrificium" in the Sarum
and Bangor rubrics, and in its own succeeding prayer, " Acceptum sit:"
doubtless, as being that which is about to be consecrated, and offered to the
Almighty Father as the Body of his Son. Speaking of this Oblation, Ama-
laritts says : " facit earn transire per siiam secretam orationem ad nomen
hostia?, sive muneris, donive, vel sacrificii, sen oblationis." Pr&f. 2. de
Eccles. Off.

56 SDtDinarium 9@itrae.

SARUM. BANGOR. EBOR.

O ratio.

SUSCIPE, sancta Trinitas, hanc oblationem quam ego (miser
et, Ebor.} indignus peccator offero in honore tuo et beatae
Marise, et omnium sanctorum tuorum, pro peccatis et offensioni-
bus meis: pro salute vivorum et requie (omnium, Sarum.) fidelium
defunctorum. In nomine Patris, et Filii, et Spiritus sancti.
Amen.

Item calicem cum vino
et agua 70 et dicat :

A CCEPTUM sit
A~\^ omnipotent! Deo,
sacrificiurn istud : in
nomine Patris et Filii
et Spiritus sancti.
Amen.

Dicta orations Qua dicta

reponat calicem, et cooperiat cum corpo-
ralibus : ponatque panem super corpora-
lia decenter, ante calicem vinum ctaquam
continentem, et osculetur patenam et re
ponat cam a dextris super altarc sub
corporalibus, parum cooperiendo.

69 (Immaculatam.) A word found only in the Roman Use : and can be
used solely with reference to the All-pure Body, which it is about to be.

Upon the mixing of water with the wine, I have spoken at some length
in the Preface. During the Mixture, in the Ambrosian Missal, there was

SDrtunarium eiflTae.

HERFORD. ROM.

tere exivit sanguis et aqua. In
nomine Patris. etc. Amen.
Et postea sumat patenam cum
host ia et ponat super calicew, et
tenens calicem in manibus suis,
die at devote :

SUSC1PE, sancta Trinity,
bane oblationem quam ti- O nipotrn&lt; aeterne I) u-,
bi offero in memoriain pussio- hanc immaculatam"- Hostiam,

OrSCIPEsancte Pater, oin-

nis Domini nostri Jesu Christi,
et prae.stii, nt in cnnspectii tuo
tibi placens ascendat, et meain
ct omnium fidelium salutem
operetur aHemum, JM.T (. hris-
tum.

cniain e^o indignus famulus
tuus oflcro tibi Deo mco vivo
ct vcro, pro innumerabilibus
pcccatis et offensionibus et ne^-
ligentiis meis, et pro omnil&gt;us
circumstantibus, scd et pro om
nibus fidelibus Christianis vi\ i^
atque defunctis : ut milti c-t illis
proficiat ad salutcm in vitam
iL ternam. Amen.

Z?ua die fa re ponat L cilia in, ct
eoopenat cum cum corporalibus :
pona/uue pancm super corpora-
lia decent er, a nfe caliccm vimun
et aqittnn continentem, et oscu-
letur patcnam : et rcponat cam
a dextris super altare sub cor
poralibus, pa rum cooper iendo.

Deindtjuciens Cntcein ciun ca-
dem patcna, deponit llosliam
super cor par ale. Diaconus mi-
nistrat i iniwi y subdiaconus a-
yuam in Calice : et ayuam mis-
ccndam in Calice saeerdos bene-
dicif, 4- dict ns :~ l

Dl.l S, qui humanae sub-
&gt;tantiiu dignitatem mira-
biliter condidisti, et mirabilius
reformasti : da nobis per hujus
aqiia^ et vini mysterium, ejus
Divinitatis esse consortes, qui

appointed to be said : " De latere Christi exivit sanguis et aqua pariter."

r This and the following prayers before the Secret were added to the
Roman Use about the year 1050, and are still omitted in many of the Mo
nastic Missals.

58 ffl)ttimatium

SARUM. BANG OR. EBOR.

T2 The use of Offerimus and not Offero, as before in the oblation of the
Bread, is very remarkable ; nor is Bona snote less important. " Regredior
ad Sacerdotem, qui Calicem aqua mixtum Deo offert dicens, Offerimus,&c.
cumque in panis oblatione singulariter dixerit Offero, hie pluraliter ait
Offerimus, quia nimirum Romano Ritu eandem Orationem simul cum Sa-
cerdote in Missa solemni recitat Diaconus, qui antea vinum Calici infudit,
et olim Sanguinem populo ministrabat. Neque obstat, quod privates Missae
sine Diacono celebrantur, et nihilominus Sacerdos dicit Offerimus, quia
formulae pro solemni Missa institutae in privata non mutantur." Tom. iii.
p. 217. Compare Sola s Note upon this passage.

SDrDmarium flgjiflTae, 59

HERFORD. ROM.

humanitatis nostrae fieri digna-
tas est particeps, Jesus Chris-
tus Filius tuns Dominus noster:
Qui tecum vivit et regnat in
unitate Spiritus sancti Deus,
per omnia sitcula saeculorum.
Amen.

Postca accipit Caliccm,ct ofltrt,
dicens :

II I KIUMrS - tibi, Do-
mine, calicem salutaris,
tuam deprecantes clementiain :
ut in conspectu divinu* Majes-
tatis tua&gt;, pro nostril &lt;&gt;t totius
iniuuli salute cum odore suavi-
tatis ascendat. Aincn. 75
DcindeJ acit signmn Ci nets atm
Culice, t-t ilium ponit super cor
porate, et pall a cooper it (it in
jiiHctis manihus super a/due,
aliquanlulum inclinatus elicit :

spiritu humilitatis, ct in
annno contritu suscipiainur
a to Domine: et sir Hat sacri-
h ciinn nostrum in conspectu
tuo hodie, ut placeat tibi, Do
mine Deus.

Ertctus e.vpandit manus, ea&gt;-
(/He in aldnn porrectasjungtns,

7:1 After this prayer, the Subdeacon (at Hitfh Mass) is ordered by tin*
/f/t n^ celebr. Missatn. tit. vij. 9. to receive the Paten from the Deacon, and
hold it covered with the veil, standing behind the Priest, until the Pater
noster. I mention this, as it seems to be a relic of a very ancient custom ;
and now observed, merely through a tradition, without any particular ob
ject. When the people were in the habit of making large oblations, and
these were to be offered upon the Paten, this latter was of course propor-
tionably large : and having thus answered its purpose, was for a time re
moved-, in order that it might not incommode or interfere with the Priest in
the discharge of his Office.

60 SDtDinarium s^iffae.

SARUM. BA^GOR. EBOR.

Hoc peracfo accipiat thiiribulum a did-
cono et thurified sacrificium : videlicet
ultra ter signum crudsjadens, et in cir-
cuitu et ex utraque parte calids ct sacri-
ficii: deinde locum inter se et alt are. Et
dum thurificat dicat :

DIRIGATUR Domine ad te oratio
mea, sicut incensum in conspectu
tuo.

74 " Quamvis ergo in hac invocatione ncc Spiritus Sanctus expressis
verbis nominetur, et nonnullse voces insint, quae Deum Patrem designare
videntur : unum tamen verbum, Veni, palara facit Ecclesiam ad Deum Pa
trem se non convertere, quippe quae ex sacrae Scripturas loquendi more, non
nisi Personarum duarum alterutrum quae missae fuerunt, aut Filium scili
cet, aut Spiritum Sanctum invocare consuevit. Quinimmocum ad Patrem
refertur oratio, dici solet : mitte Spiritum sanctum ; sen quoad Filium, mitte
Redemptorem, Agnum mitte, qui mundi peccata delet. Cum autem hoc
loco intelligi nequeat precem ad Filium spectare, necessaria consecutione
lit Spiritum Sanctum designari." Le Brun. torn. i. 160.

2DtDmarium eiflfac. 61

HERFORD. ROM.

elei-atis ad cerium oculis, et s a-
ti))i dimis^isy elicit :

KN I 74 sanctificator, onini-
potens oeterne Deus :
bentdicit oblata, proscqm ndo,
et bene *f die hoc sacrificium
tuosancto nomini praeparatum.
Postea" 5 bcmdicit incensum di-
ccns :

iKR intercessionem beati
Michael is Archangeli stan-
tis a dextris altaris incensi, et
omnium electonim suorum, in
censum istud di^netur Domi-
nus bene -|* dicere, et in od&lt;&gt;-
rem suavitatis accipere. IN r
Christum Dominum nostrum.
Amen.

fr.t acctpto thuribulo a Diucono,
inccnstit obi ut a, diccns :

SCI^.XSl M istud Ji te be-
ncdictum, ascendat ad te
Domino, rt deseendat super
nos miscricordia tua.
Dcindc incensat altarc diccns :

DIRKiATl R, Dumine, o-
ratio mea sicut incensum
in conspecto tuo : elevatio ma-

3 The Deacon is here directed to say, " niinistrante naviculam, Ilrm-di -
cite Pater revertnde." ]{ihts crlebr. tit. vij. 10. The plural is used, ac
cording to a custom which became general from about the vitli Century, of
thus addressing persons of dignity, or to whom from their peculiar offices,
reverence was due. This was certainly later than the age of S Jerome, or
of S. Augustine, who writing to the Bishops of Rome, say : " tua Beati-
tudo," "Sanctitas tua," and the like. But on the contrary, "Beatitude
vestra" and " Reverentia vestra" are common in the Epistles of S. Gregory
at the end of the 6th Century. The term " Sanctitas vestra" is to be found,
as applied to a Council, about A.D. 31K). Con.il. Carthcg.

62 fiDrDinariitm 9@iffae,

SARUM. BANGOR. EBOR.

Posted thurificetur ipsc
sacerdos ab ipso diaco-
no : et subdiaconus de-
ferat ei textum dtoscu-
landum: deinde acoly-
tus thurificet chorum. lf &gt;

II is itaque per act is : eat sacerdos ad dex- Interim la-vet manus et
truni cornu 17 altaris, et abluat manus 78 dicat :
die ens :

70 " Incipiens a rectoribus chori. Delude superiorem gradum ex parte
cantoris. Eodem ordine secundas, exinde primas formas : ita quod ipse puer
singulos clericos iucensaiido illis inclinet: subsequente ilium diacono cum
textu ab omnibus deosculando. Si episcopus celebraverit et duplex festum
fuerit, duo venient cum thuribulis, et duo subdiaconi cum duobus textibus
vel reliquiis. Si autem episcopus non celebraverit, et duplex festum fuerit :
textum deferat acolytus ex parte cantoris. Primo autem thurificandus est
cantor qui stat in medio chori cum caeteris rectoribus cbori, scilicet in festis
majoribus duplicibus tantum : deinde principales rectores chori ex utraque
parte sunt, exinde duo rectores secundarii, postea chorus more solito eodem
quoque ordine sequantur textus. Quando vero non dicitur Credo, tune im
mediate post Oremus et Off ertorium accedat diaconus et offerat sacerdoti
calicem cum patena, et caetera solito more expleantur : et thurificet totum
sacrificium more solito. Sed chorus non thurificetur. Nunquam enim in-
censatur chorus post evangelium ad missam, nisi quando dicitur Credo, sed
tune semper." Ruhr. Miss. Sar.

77 The reader will find some remarks above, Note 19. as to which side is
here meant. In almost all Churches, I believe, we find the Piscina upon
the Epistle side of the Altar. S. Cyril testifies to the antiquity of this ob
servance during the Holy Service, and teaches us its meaning. " Ye saw

rtunartum Q^iffae. 63

HERFORD. ROM.

nuum mearum sacrificium ves-
pertinum. Pone, Domino, cus-
todiam ori meo, et ostium cir-
cumstantiae labiis meis : ut non
declinet cor meum in verba ma-
litiaj, ad excusandas excusa-
tiones in peccatis.
Dum redd if thuribulum Dia-
conv, elicit :

(VEX DAT in nobis Do-
minus ignem sui amoris,
et flammam rcternip charitutis.
Amen.

Postea incensatur Sacerdos u
DiaconO) deinde alii per ordi-

A 1

Et postea eat ad abluendum ma- Interim sacerdos lai-at maims
nits suas. Et in cundo dicat dicens : I .*. J"&gt;.
totum hymmun :

then tin- Deacon give to the Priest water to \\a.^li, and to the I re.sln ters
who stood round (Jod s altar. lie ga\e it, not at all l)ecaiise oi hodiiy de
filement ; no; for we did not set out for the Church \\ith defiled bodies.
Hut this washing of hands is a symbol that ye ought to be pure from all
sinful and unlawful deeds : for since the hands area symbol of action, by
washing them we represent the purity and blamelessness of our conduct.
Hast thou not heard the blessed David opening this mystery, and saying, /
will leash m if hands in innocciK ;/, and so it ill I compaxs thint Altar, () Lord!
The washing therefore of hands is a symbol of immunity from sin." Cate
chetical Lert. ()\f. Trans, p. 273.

So also we are told in the Apostolical Const, b. viii. c. 11. The water
which at this time is poured upon the Priest s hands, " is a sign of the
purity which befits a soul consecrated to (Jod."

78 " Save pater noster, get up standande,
Al tho tynie tho prist is wasshande :
Til after washing tho priste wil loute
Tho auter, and sithen turne aboute :
Then he askes with stille steven, (in singing: " stave.")
Hk monnes prayers to god of hcuen." Museum MS.

SARUM.

rtunarium fi^iffae,

BANGOR.

EBOR.

LAVABO inter in-
nocentes manus
meas: et circumdabo
altare tuum, Domine.
Et hyvnnuvn :

VENI creator spi
rit us, mentes tu-
orum.

MUNDA me Domine ab omni in-
quinamento mentis et corporis :
ut possim mundatus implere opus sanc
tum Domini.

Delude rcvertat se, et
stans ante altare incli-
natoque capite et cor-
pore, junctis m ambus
(Heat orationem :

Diaconus inte
rim ipsum al
tare in sin is fro
co rnu thuriji-
cante et rdi-
quias more so-
lit o in circu-
iter. Ablutis
vnanibussacer-
dos rcvertat se
ad altare ad
divinum servi-
tium exequen-
dum : diaconus
et subdiaconus
suis gradibus
supradicto mo-
do se teneant.
Deinde sacer-
dos stans ante
altare indinato
capite et cor-
pore, junctis
manibusdicat:

Postea ante medium
altaris inclinatus dicat :

DrDinarium

UERFORD.

VENI creator, e.rcepto rtr-
su, Dudum sacrata. Cum
versu, Emitte spiritum tuuni,
et creabuntur. Et renovabis
faciem terra?.
O ratio.

UK K igne sancti Spiritus
renes nostros et cor nos
trum, Doniine, nt tibi casto cor-
pore serviamus et niundo cordc
placeamus. Per ( Ihristum D&lt;&gt;-
niiiuim nostrum.
Postca ircertatur in medium
altdrisy stundo ct inclinando se
ad allure conjunctis manibus, et
dicat :

ROM.

LAVABO inter innocentes
manus meas. etc. : usque
in fuiem : Cum Gloria Patri et
Sicut erat.

Dcinde aliquant um inclinatus in
mtdio altaris, junctis manibus

super co 9 dicit :

66 SDrtunarium

SARUM. BANGOR. EBOR.

IN spiritu humilitatis et in animo contrite suscipiamur, Domine,
a te : et sic fiat sacrificium nostrum (in conspectu tuo : Sa-
ruw) ut a te suscipiatur hodie, et placeat tibi Domine Deus.
(meus. Ebor.}

Et erigens se deosculetur altare a dextris Et inclinando et ingre-
sacrificii : et dans benedictionem ultra diendo osculetur altare,
sacrificium, postea signet se, dicens : et signet sacrificium di-

cendo :

SIT signatum J- or-
dinatum J- et
sanctificatum J- hoc
sacrificium nostrum.

IN nomine Patris, et Filii, et Spiritus
sancti. Amen.

Deinde vertat se sacerdos ad populum, Post versus ad popu-
et tacita voce dicat : lum dicat :

79 Micrologus says, which proves that in his time there was little autho
rity for the use of this prayer : " Deinde inclinatus ante altare dicat hanc
orationem, non ex aliquo ordine, sed ex ecclesiastica consuetudine." It
does not occur in either of the English Uses : and there is no reason to re
gret that it never was introduced. Independently of objectionable matter,
it savours of anything but antiquity, and contains a passage which the

OrDinnmnn

HERFORD.

IN spiritu humilitatis et ani-
mo contrite suscipiamur a
te, Domine : et sic fiat sacri-
ficium nostrum ut a te suscipia-
tur hodie, et placeat tibi Do-
mine Deus.

Tune erigat se, et osculetur a/
tare in de.itra park calieis.
Delude tencat manus suas June-
fas supra calicein et dicat :

VIA I Sanctificator, omni-
])otens aHiTiie Deus.
Tune signet calicem die ens :

B I.M-: 4- DK 1 et sanctifica
hoc sacrificiuin, quod tihi
est pneparatum.

Kt signet seipsum :

IN nomine Patris, et Filii, et
Spiritus sancti. Amen.
Delude rertat se ad populum ct
dicat :

ROM.

SUSCIPE, 7 9 sancta Trinitas,
hanc oblationem, quam ti
bi offerimus ob memoriam pas-
sionis, resurrectionis, et ascen-
sionis Jesu Christi Domini nos-
tri : et in honore beatae Mariac
semper virginis,et beati Joannis
Baptista 1 , et sanctorum Apos-
tolorum Petri et Pauli, et isto-
rum et omnium Sanctorum :
ut illis proficiat ad honorem,
nobis auteiu ad salutem : et
illi pro nobis intercedere dig-
nenter in CM i lis, quorum memo-
riam a;imus in terris. Pereum-
dcin Christum Dominum nos
trum. Amen.

I ostea osculatitr altare, et ver
sus ad

extendens etjungens tnamus,vo~
ce paululum eltrata, dicit :

acutest writers of the Church of Rome feel to be a difficulty, and fail satis
factorily to explain : viz. * ut illis proficiat ad honorem." Like the famous
prayer in the Oftertory of the Missa rlefnuctorum, " Libera an i mas omnium

Fidelium defunctorum de poenis Jnferni ne absorbeat eas Tartarus, ne

cadant in obscurum," no one is allowed to be a Catholic who rejects it,
or lakes it in any other than an unnatural and twisted sense.

ffl&gt;rninarium agiffae.

SARUM. BANGOR.

ORATE 80 fratres 81 et sorores 82 pro
me: ut meumpariterquevestrum 83
acceptum (aptum, Bangor.) sit Domino
Deo (nostro, Bangor.) sacrificium.

Responsio cleri priva- Responsio cho-
tim: riprivatim:

SPIRITUS sancti gratia illuminet
cor tuum et labia tua, et accipiat
Domirms digne hoc sacrificium laudis
de manibus tuis, pro peccatis et offen-
sionibus nostris.

EBOR.

ORATE fratres et
sorores pro me
peccatore : ut meum
pariterque vestrum
Domino Deo acceptum
sit sacrificium.
Chorus secrete respon
ds at :

EXAUDIAT te
Dominus in die
tribulationis : usque
Memor sit omnis sacri-
ficii tui.

Et reversus ad alt are sacerdos : 84 seer etas
orationes 5 dicat juxta numerum ante-
dictarum et ordinem ante episiolam,

Post versus ad altare
dicat secret as: et con-
cludat :

80 " And thenk then for tin synn,

Thou art noght worthe to praye for hym :

Bot when thou prayes God lokes thi wille,

If hit be gode forgetis thin ille." Museum MS.

81 (Fratres.) Caecilius in the Dialogue of Minucius Felix complains that
the Christians made use of this term, in addressing one another, taking it in
the abominable sense in which the Pagans abused it : to which Octavius
replies: " Sic nos quod invidetis Fratres vocamus, ut unius Dei parentis
homines, ut consortes fidei, ut spei cohaeredes." See this argument well
treated in a tract by Kortholtus, " de Calumniis Paganorum in veteres
Christianos sparsis." p. 168.

82 (Orate fratres et sorores. Sar.) " Se quidem Sacerdos comparat, utin
Sancta Sanctorum pedem inferat, et ut ita dicam, Fidelibus vale dicit, quos
non ante visurus est, quam Sacrificium consummaverit." Le Brun. torn. i.
p. 182. The custom of saying " et sorores/ is to be found in some very an
cient Missals : but does not seem to have been at any time adopted into the
Roman Use.

83 (Ut meum pariterquce vestrum.) The 5th Chapter of Part 2, Sect. 1. of
Van Espen s Jus Ecclesiasticum Universum, concerns the " Honorarium :"
a payment in money extra Missam which took the place of the old offerings,
and these of course could only be made by those who were present, and com
municants. After a disquisition upon the benefit (if any) which can be pro
cured by purchasing of Masses, he concludes : " Et licet Sacerdos etiam

SDtDtnarium agiffae.

6 9

HER FORD.

k RATE fratres ad Domi-
), ut meum pariter et
vestrum in conspectu Domini
acceptum sit sacrificium.

ROM.

L RATE fratres : ut meum
ac vestrum sacrificium
acceptabile fiat apud Deum
Patrem omnipotentem.

Minister, sen circumstanles res-
pondent :

S USC I PI AT Dominus sa
crificium de manibus tuis
ad laudem et gloriam nominis
sui, ad utilitatem quoque nos-
tram, totiusque Ecclesiai su.u
sanctoc.

Sacerdos submissa roie dicif,
Amen.

Tune reversus ad altarc secrete Deindc y manibus extensis, ah-
dicat : Ore m us. Dcinde dicat solute sine Oremus 86 subjungit
sub silentio sco etas eodem inodo Orationes sccrctas.

pro ahsentibuK orare rt Sacrificium offerre queat : nihiloininus iiidubitatum
est ; et constat ex precibus, quae tempore Sacrificii dicuntur, Missatn spe-
cialiter pro circumstantibus, si\e prtesentibus otlrrri : ipsosque fideles pra?-
sentt S una cum Sacrrdotr otlcrre ; adeo ut ipse Sacrrdos coiivcrsus ad
popuhuu dicat : " Orate Fratrrs : ut nieuni &c." Hinc Ecclesia n sitis pri-
inordiis rigidc mandavit Jidrlihus, dirk us Dominicis frstisque Mittarum so-
Irmniis dccote assist ere: at nullibi mandavit, ut tjuis inissam pro se celtbrari
ciiret."

h4 " Then tho prest gos to his boke.

His preuy prayers for to loke :

Knele thou doun and say tlieii this,

That next in blak wry ten is:

It wil thi prayere mikel amende.

If thou wil holde up bothe thi hende :

To god with gode deuocion.

When thou sayes this oreson." Museum MS.

w These Secrets varied with the day, as did the Collects or Gradual, &c. :
and were sometimes one only, sometimes more. In ancient MSS. we com
monly find these prayers called " super oblata," and although Amalarius,
lib. 3. cap. 20, with others of no less authority, decide that the name Secreta
was given, because they were said secreto, yet it is not improbable that the
name arose " a secretione donoruin et oblationum." These prayers are
entitled in the Sarum, York, and the other English Missals, sometimes

SARUM.

it a incipiens :
.REMITS.

SDtDmatium

BANGOR.

ita dicens :

o RE -

\J MUS.

Quibus finitis dicat sa-
cerdos aperta voce :

El cum per
venerit ad ul-
timum Per do-
minum dicat
usque ad Per

PER omnia 87 ssecu- omnia ssecu-
la saeculorum. la saeculorum,

quod aperta
voceincipiatle-
gere sive can-
tare cum pra-
fatione.

Manibus non levatis donee dicitur Sur-
sum corda. Et tune accipiat subdiaco-
nus ojfertorium (sudarium. Bangor) et
patenam, de manu diaconi, ipsam pate-
nam tcntndam quousque Pater noster di
citur : quam acolyto offertorio coopcrtam
committat in gradu, scilicet post diaco-
num interim const it uto.

EBOR.

PER Dominum nos
trum Jesum Chris
tum filium tuum : qui
tecum vivit et regnat
in unitate Spiritus
sancti Deus.
Et dicat :

PER omnia ssecula
sseculorum.
Cum alia wee.

Et sequatur pr&lt;efatio.

secretum: but the usual way of speaking of them, is the " secretae," i.e.
orationes.

86 (Sine Oremus. Rom.) This seems a remarkable variation from the
English rubrics. The reason of it is said to be, because in the Roman
Church, all the prayers which come between the Offertory and the Secret,
have been considered (since they were introduced) as a part of that prayer :
and to be included in the Oremus before the Offertory.

fiDrtunarium

HERFORD.

et ordine uuo collect*? dict&lt;e jut-
runt ante epistolam.

ROM.

2uibns did is,

guibus finitis, cum pcn-enerit
ad conclusionem, dura voce di-
cit:

|KR uiunia siccula sajculo-
runi.

ponat manus super altarc ct
cat prafationcm.

Cum Prtefatione. Prtvfatioin-
cipitur ambabus wiinibus positis
/line inde super altarc : uuas
aliquantidum chi-at, cutn die it
Sursum coixlu. Jungit eas ante
pectus, ct caput inclinat, cum
(licit 9 Grutias agunius Domino
Di-o nostro. Dcindc di.yungit
manus, ct disjunctas tenet usque
ad fincm Pr&lt;i falionis: qua fmita,
iterum Jungit cas, et indinatus
dicit, Sanctus. Et cum (licit,
Benedictus qui venit, signum
Crucis sibi producit afronte ad
pectus.

" Tlien he bt ^\ HMOS per omnia.
And sithen sursum curda :
At tho ende sayes sanctus thryse,
In excelsis he neuens twyse :
Als fast as ever yt he has done,
Loke tho thou be redy sone :
And say these wordis with stille steven,
Priuel\ to god of heuen." Museum 37.V.

72 fiDrDinarium

SARUM. BANGOR. EBOR.

Hoc modo mctpiantur 88 omnes prafa- Prafatio communis.
tiones 89 ad missam per totum annum, tarn
inferiis quam infestis :

PER omnia ssecula sseculorum. A- T)ER omnia saecula

men. Dominus vobiscum. 90 Et JL sgeculorum. Do-

cum spiritu tuo. Hie elevet sacerdos minus vobiscum. Sur-

manus dicens : Sursum corda. 91 Ha- sum corda. Gratias

bemus ad Dominum. Gratias agamus agamus Domino Deo

Domino Deo nostro. Dignum et jus- nostro.
turn est.

86 (Incipiantur.} Properly the " Per omnia sascula saeculorum" is not
the beginning of the Preface, but the conclusion of the Secret. But from
the custom of the Priest s here raising his voice, and the Preface imme
diately succeeding, it not unnaturally though incorrectly, would be so
looked upon.

69 (Preefationes.) So called, as being an introduction to the Canon or
solemn part of the Service. In the Greek Church only one Preface is used :
anciently in the West there was a greater number than at present : which
was about the twelfth century reduced to ten. Pope Pelagius (in a letter
to the Bishops of Gaul, quoted by almost all the Ritualists) enumerates
nine Prefaces only, proper to certain days. These are mentioned in the
Leofric Missal, preserved in the Bodleian Library, and I shall quote the
passage, on account of the celebrity of that volume.

" Epistola Pelayii Papa. Pelagius sanctae Romanae ecclesiee episcopus
novum prrefationes tantum modo niandat esse observandas. Unam in na-
tale Domini. Quia per incarnati verbi. Aliam in quaclragesima. Qui
corporali jejunio. Tertiam in pascha. Te quidem omni tempore. Quar-
tam in ascensione Domini. Quintain in Pentecoste. Sextam de sancta
Trinitate. Septimam de sancta cruce. Octavam de Apostolicis. Novam
pro defunctis."

To these a tenth was afterwards added, in honour of the Blessed Virgin,
which is mentioned as to be used also in the English Church, by the 14th
Canon of the Synod of Westminster, A. D. 1175. Wilkins. Concilia, torn. i.
p 478.

As to the Epistle of Pelagius, just cited, I must observe that Cardinal
Bona doubts its authenticity : his observations should be consulted. Lib. ii.
cap. 10. And the very learned Stephen Baluze agrees with Bona : to
which we must add that the Epistle is rejected by Labbe and Cossart, Cone,
torn. v. p. 931. In some of the most ancient MSS. which are extant, for
example, the famous one formerly Queen Christina s of Sweden, now in the
Vatican, the Preface is called Immolatio, and sometimes, Contestatio Missce,
because, says Bona, "in ea Sacerdos audita voce populi, vel Cleri, sive

fiDrtunauum e@iOae, 73

HERFORD. ROM.

Ad diccndam vel cantandam Scguens Pra-fatio dicitur per
prtefationem, erigat se sacerdos annum in omnibus Fastis et
honeste, et ponat munus super Feriis qua propria)n non ha-
ullare ex utraque parte calicis, bent :
ct dicat hoc modo :

PER omnia sa?cula saeculorum. Amen. Dominus vobiscum.
Et cum spiritu tuo. Sursum corda. Habemus ad Dominum.
Gratias agamus Domino Deo nostro. Dignum et justum est.

Ministri asserentis dignum et justum esse Deo gratias agere, contestatur
veram esse bane populi assertionem : tum solemn! gratiarum action*- se et
fideles disponit ad tremeiida mystcria, quibus Christi corpus iniuiolatur."
It is styled in the Mo/arabic Missal, Inlatiu : of which there appears to bt
no satisfactory interpretation.

The Preface is of that high antiquity, occurring in the Liturgy of S.
James, and being spoken of by S. Cyprian, S. Cyril, and oilier Fathers, as
of common use in their time, that \ve cannot attribute it.s introduction to
any ape later than the Apostolic.

w There is no direction here, ;md probably the custom of the Church of
England was, at this " Dominus vobiscum," not to (urn, as at all other such
salutations, toward the people, but continue still to face the Altar. I men
tion it on account of the reason of this, having by some been referred to the
very ancient practice of the Greek. Churches, of shutting in the Sanctuary at
this time, and enclosing the Priest within the curtains, and a veil : which, of
course, would so far account for it, as he and the people could not for a
time see one another. Vide, (.. aculieri. Opera, torn. v. p. 6V&gt;. and Le Jirun.
torn. i. p. 18(). But compare also Amalarivt. lib. iii. cap. 5). who gives other
reasons for the exception in this case.

91 Sursum rorda.} This invitation is to be found in all the Liturgies both
of the Eastern and Western Churches: and without doubt is of Apostolical
authority. S. Cyprian especially alludes to it, in his treatise de Oratiune
Dominica. Opera, p 213. " Sacerdos ante orationem pnefatione prcemissa,
parat fratrum mentes dicendo, Sursum Corda," &c. And S. Augustine:
" Tenetis sacramenta ordine suo. Primo post orationem admonemini sur-
siim habere cor. Ideo enim cum dicitur, Sursum cor, respondetis : Habe
mus ad Dominum. Sequitur Episcopus vel Presbyter qui offert, et dicit,
Gratias agamus Domino Deo nostro ; et vos attestamini, Dignum et justum
est." Serm. 217. Edit. Benedict. In some of the old Sacramentaries, the
Canon begins with the words, " Sursum Corda." As in the Gelasian. Tho
mas. Codex. Sac. pag. liXi.

74 SDrtunarium

SARUM. BANGOR. EBOR.

Hac pr&fatio est quo-
tidiana.

VERE dignum et justum est, aequum et salutare, nos tibi
semper, et ubique gratias agere: Domine sancte, Pater
ornnipotens, seterne Deus : per Christum Dominum nostrum.
Per quern Majestatem tuam laudant Angeli, adorant Domina-
tiones, tremunt Potestates. Cceli, coelorumque virtutes, ac beata
serapbin, socia exultatione concelebrant. Cum quibus et nostras
voces, ut admitti jubeas deprecamur, supplici confessione di-
centes :

Sequitur Sanctus. 92 Dum sacerdos elicit
Sanctus, sanctus, erigat parumper bra-
chia sua etjungat manus suas, usque ad
htec verba In nomine Domini : tune sem
per signet se in facie sua.

SANCTUS, Sanctus, Sanctus, 93 Dominus Deus Sabaoth. Pleni
sunt coeli et terra gloria tua : osanna in excelsis. Benedic-
tus qui venit in nomine Domini : osanna in excelsis. 94

Deinde confestim ma-
nibus junctis et oculis
elevatis incipiat Te igi-
tur clementissime Pa-

2 This is the Seraphic Hymn : and called " Epinicion" or triumphal, by
the Greeks. It is not possible to say at how early a period it was added to
the Liturgy : most probably from the very first. Some have attributed its
introduction to Pope Sixtus the 1st, but which proves its very great anti
quity, he did not introduce it, but ordered that it should be begun by the
Priest, and continued by the people with him. This is stated also by Ba-
ronius A.D. 142. See Bonn: and Cavalieri. torn. v. p. 66. This hymn, as
the " Gloria in excelsis," was in some churches mutilated and defaced by
interpolations: it is to these that Archbishop Lanfranc alludes in his Sta
tutes, cap. 5, where he orders all to bow towards the Altar during its reci
tation, " nisi versus interpoiiantur." Opera, p. 279. Vide also Gerbert.
torn. i. p. 445.

Goar, in his notes to the Liturgy of S. Chrysostom, reckons four Litur
gical Hymns. 1. Gloria in Excelsis. 2. The Cherubic: k Qui Cherubin
mystice &c." which is sung before the great Introit : 3. "Sanctus Deus,
Sanctus Fortis/ daily sung by the Greeks, and once a year upon Good
Friday; in the Latin Church: and 4. The Epinicion, " Sanctus, sanctus,
sanctus." P. 136.

fiDrtJinarium a&itTae, 75

HERFORD. ROM.

VERE dignum et justum est, ajquum et salutare, nos tibi
semper, et ubique gratias agere : Domine sancte, Pater
omnipotens, aeterne Deus : per Christum Dominum nostrum.
Per quern Majestatem tuam laudant Angeli, adorant Domina-
tiones, tremunt Potestates. Cceli, ccelorumque virtutcs, ac beata
seraphin, socia exultatione concelebrant. Cum quibus et nostras
voces, ut admitti jubeas deprecamur, supplici confessione di-
centes :

Tune sacerdos elevans alujuan- Sactrdos inclinatus dicit : Sanc-
t ul ion brachia junctis manibus tus. Kt cum dicit Benedictus
dicat : Sanctus, et signet stip- (|iii venit, sigmim Crucis sibi
sum dictns, Benedictus qui ve- producit a fronte ad pectus.
nit in nomine Domini.

SANCTUS, Sanctus, Sanctus, Dominus Deus Sabaoth. Plrni
sunt ca-li rt term gloria tua : osanna (Hosanna, Iioni.} in
excelsis. Benedictus qui venit in nomine Domini : osanna (Ho
sanna, Rom.} in excelsis.
Postca sacerdos adorans cruci-
firum dicat:

ADORAMUSte^Christe,
et benedicimus tibi, quia

SW&lt;i, in his additions to liotta, remarks that the words, " Osanna in

excelsis," are added by the authority of the Church to this hymn : as if,
quoting Nat alts Alexander: " ostendatur Adventum Domini in earne non
soluin luiniani generis in terra, sed et Angeloruin in Coelis esse [uodam motlo
salutein : quia duin nos redempti ad superna perducimur, eorutn inunerus
Sathana cadente iinminutus impletur." Micrologus also observes : cap. xj.
" Presbyter post finiiam secretam orditur Praefationem in ( anonem, in cpiia
snpernorum Civinin Ordines merito connunierantur, (juia iisdeni mysteriis,
qute ibi conficiuntnr, juxta attestationem Sanctorum Patruni, interesse cre-
duntur, unde et Angelicum Trisagium subjungitur."

93 The rest of this passage " Dominus Deus Sabaoth osanna in excel
sis," omitted in Missal Leofric.

94 * In omnibus fe.ttis beatcc Maria? rirr/inis ac etiani commemorationibiis
ejusdem, dicitur sic: Benedictus Mariae filius qui venit in nomine Domini,
osanna in excelsis." Rubr. Miss. Ebor.

95 There are some other ancient Missals in which may be found interpo
lated prayers of this kind. The present is cited by Cardinal Bona from
" Petrus ab Opmeer in asscrtione Missa. p. 362," but with this addition at

76 SDrtiinariitm 8itrae,

SARUM. BANCO R. EBOR.

ter : corpore inclinato
donee dixerit. Ac pe-
timus.

the beginning. " Domine Jesu Christe Fill Dei vivi adjuva infirmitatem
meam, et conforta me nunc in hac hora : quia imperfectum meum vident
oculi tui. Adoramus. &c." Microloffus, cap. xij. attempts to prove that such
interpolations are most objectionable (as certainly they are, but not) be
cause such never were allowed to be made without the highest authority, in

SDrDinarium qjMflfae. 77

HERFORD. ROM.

per sanctam crucem tuam re-
demisti mundum. Miserere no-
bis, qui passus es pro nobis.

the Canon. For certainly the Canon cannot he said to begin until the * Te
igitur." As I mention presently, the Canon was not only to he said secreto,
but was also called secretum : whereas the Prefaces are said " dura voce ;"
and there is no special direction to the contrary as regards this prayer, in
the Hereford Use.

Canon

SARUM.

BANG on. EBOR.

Junctis manibus" sa-
cerdos inclinet se di-
ceiis : 3

E igitur, clementissime Pater, per Jesum Christum
Filium tuum Dominum nostrum supplices rogamus
ac petimus :
(Hie, Sarum et Bangor.) erigensse (sacerdos, Ebor.)

osculetur altare a dextris sacrijicii dicens :

1 (Canon Misses.} Oratio quae incipit, Te igitur, quamque sequitur Pater,
dicitur Canon, quippe quae tanquam regula in Sacrificio offerendo servanda,
nunqiiamque mutanda praescripta fuerit. Le Brun. torn. i. p. 197.

The whole Canon of the Mass was sometimes called Secretum : as, for ex
ample, in the third decree of the Synod of York, 1195, which respects the
correctness of the Manuscripts used in the public Services, and begins :
" Quia secretum missce frequenter invenitur, aut scriptorum falsitate, aut
librorum vetustate corruptum, ita ut legi distincte non possit," &c. Wil-
kins. Cone. i. 501.

The title Canon, as applied to this part of the Service, is as old certainly
as at least the time of Gregory the Great: who himself speaks of his having
directed the Lord s prayer to be said " mox post Canonem." Strictly the
Canon ends before the Lord s prayer: and in many Manuscripts a different
style of writing begins again.

But it may not be improper to mention some other titles which have been
given to this portion of the Liturgy. " Precem vocat Innocentius I. in
Epist. ad Decentium : et Vigilius P. ad Profuturum, canonicce precis tex-
tum." Gerbert. torn. i. p. 122. Again, the same author, p. 446, quoting
Amalarius, " Ab illo loco, ubi secretam dicit episcopus usque ad AGNUS
DEI, totum illud vocat Augustinus Orationes." And Gavantus has collected
several others. Regula ecclesiastica : from S. Ambrose. Legitimum. Op-
tatus. Secretum. S. Basil. Ordo precum. Isidore. Actio, and, Regula,by
Walafrid Strabo. (Thesaurus Sacr. Rit. torn. i. 105.)

To these I must not omit to add Lyndwood s explanation. " Licet qui-
dam simplices sacerdotes intelligent canonem, quidquid est in secreto missa? :
et stricte intelligendo Canonem, puto quod Hostiensis dicit verum. Est
namque Canon idem quod regula. Missa vero proprie dicitur Eucharistias
consecratio. Alia autem omnia, quae vel sacerdos dicit, vel chorus canit,

Canon 09tffae.

HERFORD. ROM.

Hie inclinet se sacerdos ad al- Sacerdos extendens ct jungens
tarejunctis manibus dicendo : manus, elevans ad cerium oculos,

ct statim demit tens, profunde
inclinatus ante altare, manibus
super co posifis, dicit :

|E igitur, clementissime Pater, per Jesuin Christum
Filiiini tuum Dominum nostrum supplices rogamus
ac petimus :

II ic osculctur al- Osculatur altarc :
tare, et erigat se dicendo :

gratiarum actiones sunt, vel certe obsecrationes. I tide Canon Missu* vcre
dicitur regula ilia, per quam Eucharistia consecratur: lar^r lanien intelli-
gendo Canonem Missa? juxta communem intellectum sitnplicium sarerdo-
tum, denotat totum secretum missa&gt; post pnefationein." l.ih. i. tit. 10. ft
Arckidiaeoni. verb. Canon.

* (Junctis manibtu.) In this the Kiiulish l s&lt;-s a^rc-r, hut do not add what
has always boon the practice of the Roman Church, to repeat the whole
Canon, multibus r.rtcnsis, unless otherwise expressly ordered. It would seem
however that very anciently such was the custom, in some parts at least of
this country also. For of S. Dunstan we read ; " Eo quippe inter sacro-
sanctum Missanun solemnia sact tts ntnnns ertendente, et Deum Patrem om-
nipotentem, ut Ecclesiam suani Catholicam pacificare, custodire&c. inter-
pellante, nivea coluniha de coelo descendit." Vita S. Dnnstani. cap. xxxij.

Micrologus says: " Notandum autem, per totum Cauonem Dominica?
Passionis commemorationem potissimum actitari, juxta Domini prapceptum
in Evangelio : Here, quotietcttnque feceritu Vc. I nde et ipse Sacerdos per
totum Canonem in expansione manuum, non tarn mentis devotionem, quam
Christi extensionem in cruce designat, juxta illud : Ejcpandi manus nieas
tota die. 1 Cap. 16. So also, Radnlph. Tnnyr. Prop. "23. But the later
Ritualists take a different view.

3 There is no doubt that for some two or three centuries at least before
the Reformation, the Church of England, according to her different Uses,
yet agreed in all of them with the rest of the Western Church, in this point :
that the whole of the Canon, from the Te Igitur to the Per omnia stecula sec-
culorum was said secreto, or submissa race. It is a vulgar but not unfrequent
error to suppose, that by secreto is meant no utterance at all, or even what
is commonly called mumbling: for there are many orders of the English
Church, which I shall have occasion to cite presently, which prove that a

8o Canon sgjtffae*

SARUM. BANGOR. EBOR.

UTI accepta habeas, et benedicas hsac ^- dona, haec ^ mu-
nera, 4 haec 4- sancta sacrificia illibata : 5

distinct pronunciation was required of every word, no less than in those
parts of the Liturgy which were repeated aloud. The present Rubrica
generates prefixed to the Roman Missal, explain well this point. " Quae vero
secrete dicenda sunt, ita pronuntiet, ut et ipsemet se audiat, et a circum-
stantibus non audiatur." Tit. xvi. 2.

But the subject of chief importance, upon which one or two brief remarks
are necessary, is ; as to the time when this practice and abuse of repeating
the Canon, so that no one but the officiating Priest might hear what was
said, begun. There seems to be no question, even among the most strenu
ous upholders of the new practice as of high antiquity, that in the primitive
ages the faithful heard the whole, and answered at the end, Amen. Very
probably there was a variety of tone : but not to such an extent that the
Priest was inaudible. Cardinal Bona is decisive upon this : speaking of
the Use of the Greek Church, that its Liturgy is said aloud, he adds :
" Eumdem morem servabat olim Ecclesia occidentalis, omnes enim audie-
bant sanctissima et eflicacissima verba, quibus Christi corpus conficitur."
And he further gives it as his opinion, that no change took place in this re
spect, until the tenth Century.

In the xij th Century, the author of the Gemma Anima, not only speaks of
secret utterance, as then the usual practice, but gives three reasons for it :
" Una est, quia cum Deo loquimur, cui non ore sed corde clamare praeci-
pimur. Secunda est, ne populus tarn prolixa declamatione attaediatus abs-
cedat, vel sacerdos tarn longo clamore voce deficiat. Tertia est, ne tarn
sancta verba tanti mysterii vilescant, dum ea vulgus per quotidianum usum
in inconvenientibus locis dicat." Cap. 103. If these were the reasons which
led to so great a departure from the long-established and unobjectionable
use of the Church from her first beginning until then, they were poor and
insignificant indeed. Amalarius offers some of greater weight : " non est
necessaria vox reboans," he says, de off. Eccles. lib. 3. cap. 20 : and again,
" ut impudentis est clamoribus strepere, ita contra congruit verecundo,
modestis precibus orare." Cap. 23. He wrote before the 10th Century,
and it is not certain, that he intends more than a proper modulation and
lowering of the voice.

Modern writers of the Roman Communion, cannot agree why the Canon
should be said secreto. Some say, that the mystery should be concealed ;
some, that greater reverence is to be the effect of it ; some, that the Canon,
and especially the verba consecration* s should not be made common. As to
this last, it can have little, if any weight, though most relied on : because,
not only are there an infinity of books which the laity may use, and always
have been : but parish-priests are strictly enjoined to make known to their
people the meaning and complete knowledge of this Service, by Catechisms,
and Sermons. &c. This seems to go as far the other way, beyond almost
what is needful : for the words of a learned writer on the subject are, " ut
perfectam populo christiano tradant hujus mysterii notitiam." Romsee.

U TI

Canon agiflae. 81

HERFORD. ROM.

accepta habeas et benedicas :

Opera, torn. iv. p. 200. And the Catechi&mus ad Parorhos declares that all
those points " a Pastoribus diligentiisime exponenda erunt, qua? ejus ma-
jestateni magisillustrare posse videantur." Lldit. Aldus. lf&gt;G(&gt;. p. 130. Of
which teaching, as there exemplified, the tfrbn consecrationis form the chief
part. So that either these duties of the Parish-priest ought to he omitted,
or the secret saying of the Canon is an unreasonable retention of an ahuse
which crept in during the middle ages. However, the Council of Trent
cuts the matter short, in its decree : " Si quis dixerit, Ecclesias Komante
ritum,(|uo submissa voce pars Canonis, et verha consecrationis proferuntur,
damnandum esse ; anathema sit." Xrssio. 22. Can. i\.

Against Bona, and the other great writers who agree with him, Le Hrnn
wrote a long Dissertation, in which he collected all the authorities which in
any way seem to prove the greater antiquity of saying the Canon in an
inaudible voice. It is to he found at the end of the 4th volume of his
works.

I shall extract some constitutions of the English Church which are di
rected to the saying of the Canon : and shall leave to the judgment of the
reader whether they decide clearly or not, at least the earlier ones, that the
then custom in this country was that the priest should not he heard by the
people. In one thing, they are decisive enough : that secrrto did not ex
clude, hut the contrary, distinct pronunciation.

The first Canon of the Council of London, \. n. 12 OO, orders : " Cum in
divinis ofliciis non sine periculo corporum et animarum erretur, salubn
provisione concilii prospeximus, nt a quolibet sacerdote celehrante, verba
canonis rotunde dicantur, nee ex festinatione contracta, nee ex diuturnitate
nimis protracta." \Villtins. (Concilia, torn. i. p. ."&gt;0. r &gt;. In the year 1222, a
council at Oxford decreed, Canon VI. " Verba vero canonis, pnesertim in
consecratione Corporis Christi plene et integre proferuntur." \Vilkins. p.
586. One of the synodal Constitutions of (iilbert. Bishop of Chichester,
A.D. 1289, is of the highest importance, if we can allow that the Canon of
the Mass is included among the " divina ofticia" there meant. " Presbyteri
sint seduli ad divina ofhcia horis competentibus et slatutis in suis ecclesiis
celebranda, ne desidia vel negligentia argui sive puniri debeant a pnelatis.
Qua? autem legunt vel cantant, distincte proferant et aperte, non transilicn-
do, neque transcurrendo, vel syncopando, sed cum debita reverentia, ut ad
devotionem excitent mentes sen animos auditorum." \\ ilhins. torn. ii. p.
170. Once more, a Provincial Constitution of Walter Raynold, Arch
bishop of Canterbury, A.n. 132*2. " Item verba canonis, pnesertim in his,
quae ad substantialia sacramenti pertinent, plene, integre, et cum Minima
animi devotione proferantur. \Yilkins. torn. ii. p. 513.

This last statute may be seen in the Provinciate, and Lyndwood gives
the other Constitution of Archbishop Stephen Langton (A. D. 1222) in which

is the same injunction. " Verba Canonis plene et integre proferantur."

Lib. iii. tit. 23. Ad excitants. His Gloss is not of great importance to the

82 Canon

SARUM. BANGOR. EBOR.

Factis signaculis super Finitis his tri- Hie elevet manus di-
calicem, elevet manus bus signaculis cens :
suas if a dicens: super calicem,

elevet manus

suas, dicens :

IMPRIMIS (In primis, Bangor et Ebor.) quse tibi offerimus
pro ecclesia tua sancta catholica : quam pacificare, custodire,
adunare, et regere digneris toto orbe ten-arum, una cum famulo 6
tuo papa nostro N. et antistite nostro N. (id est proprio episcopo
tantum: Sarum.) et res-e nostro 7 N. (et dicuntur nominating

present point, as he seems to limit the Canon chiefly to the Words of Con
secration : which is an improper interpretation of it. Ple?ie, he says
means, absque omissione. And in the Constitution of Archbishop Raynold
he refers " cum summa animi devotione," to the intention : " ut sc. mentis
intentio firmiter applicetur ad Deum, et ad pronunciationem verborum.
Intentio namque semper est necessaria, vel specialis, vel generalis."

I do not think it necessary to enter here upon the subject of Intention ;
by it, I would remind the reader, is meant the deliberate purpose or will
to do or perform something, say, a Sacrament ; and it is commonly defined
to be, " volitio efficax finis, unde differt intentio a simplici volitiene, seu
complacentia finis, sive boni alicujus, quia simplex voluntas, seu compla-
centia respicit finem sine habitudine ad consecutionem. Intentio autem est
volitio efticax tendens in finis consecutionem." Gavanti Thesaurus, torn. i.
p. 337. Upon the doctrine of the Church of Rome in this matter ; how in
tention may be either actual, or virtual, or habitual, or interpretative ; how
these differ from each other, and affect, as it is pretended, the validity of
a Sacrament, the student will do well to consult Gavantus cited above :
Quart i in Rubr. Miss. Part. 3. tit. vij. and Benedict XIV. Opera, torn. ix.
lib. iii. cap. 10.

Returning- to the order of secret recitation, it may be well to remark,
that the only exception at present to the general rule is at Ordinations of
Priests, in the Church of Rome : when, as Benedict XIV. says, " Ordi-
nandi circa Altare in genua provoluti disponuntur, et Episcopus, quasi eos
doceat Missam celebrare, lente ac paullulum elata voce Secretas profert,
non eas ut Populus audiat, sed ut Sacerdotes novissime initiati cum eo pos-
sint eas recitare, et verba Consecrationis uno eodemque tempore cum
Episcopo pronunciare ; ad exemplum Christi, qui voce, quee ab Apostolis
audiri potuit, in ultima caena panem et vinum consecravit, ut eos, quos tune
Sacerdotio initiabat, doceret consecrandi modum, legitimumque Ritum ad
consummationem usque saeculi duraturum." Opera, torn. ix. p. 248.

4 (Hcec dona, licec munera.} " Haec dona hasc munera. Quod Superior
inferioribus, Creator creaturis, Rex subditis donant, id donum dicitur ;
quod autem subditi Principi, inferiores Superioribus, iisque exhibent, qui-
bus debent, munus appellatur. Panis et vinum qua3 super Altari sunt, di-

Canon asjiflae. 83

HERFORD. ROM.

Signet calicem ter: Jungit manus delude signal ter

super oblata :

haec + dona, haec *J- munera, haec + sancta sacrificia illibata :
Tune erigat sursum brachia et Exttnsis manibus prosequitur :
dicat :

IN primis quae tibi offerimus pro Ecclesia tua sancta catholica :
quam pacificare, custodire, adunare, et regere digneris toto
orbe terrarum : una cum famulo tuo papa nostro \. et antistite
nostro N. (et rege nostro N. Jferf.)et omnibus ortliodoxis, atque
catholicae et apostolicae fidei cultoribus.

cuntur (land quoad Peum, a quo omne boiuim iu nos dorivatur, suut aiitem
iiiunora ({iioad homines, qui Deo eadem exhibent. Le Jirnn. tom. i. p. 2(R).
See also some verses by Hildebert, quoted, Durant. ii. 33.

3 (Illibata.) Tliis is to be referred, not to the sacred elements, but rather
to the purity both of soul and body which is fitting to the Priest. Hy tin-
use of this term lie commends (according to the best ritualists) his own sin
gleness of heart, and sincerity, to (lod.

Upon the variety in using the sign of the Cross here, vide .V. Ansdin.
Opera, p. 139. Ad Waleranni qturrlux, Ri-sp. Cap. 2.

8 " una cum beatissimo famulo tuo." Missal. I.eofr. Probably the first
Canon of any Council on this point is, the 1th of the Council of Vaisson,
A.D. 529 ; " Nobis justum visum est, lit nomen Domini Papa, quicunque
Apostolica? sedi pnefuerit, in nostris Ecclesiis recitetur."

7 (Et rege nostro.) Sacnficumus pro salutv Imperatori*, says Tertullian
(ad Scapulam, c. *2.) quoted by Cardinal Hona ; and we know from Euse-
bius, how strictly this duty was fulfilled, even in the case of the Emperors
Callus, Valerian, and Gallienus. Hist. Ere. lib. vii. c. 1.

S. Paul, in the 2nd chapter of the Epistle to S. Timothy, must have
alluded to the Eucharist, and the prayers then to be offered up in behalf of
Kings. There can be no yiviny of thanks in its usual sense to God, for His
permitting of a persecuting King. But, as Theophylact says, " their safety
is our peace."

In the ecclesiastical laws of K. Athelred, A.D. 1012, the 3rd Chapter con
tains express directions that a certain prayer should be said daily for the
King and his people. " Et pra?cipimus, ut in omni congregatione cantetur
quotidie coniinuuiter pro rege et omni populo suo una missa ad matutinalem
missam, qua? inscripta est, contra paganos, &.c/ Wilkins. Concilia, tom. i.
295. Here the word Missa is used in a rather unusual sense, to signify a
collect : but of which some examples may be found : especially the passage in
the second Council of Milevia, cap. xij. Placuit ut preces, vel orationes,
sen Missae, quae probatae fuerint in concilio, ab omnibus celebrentur." The
words " et fiant Missa3," in the rule of S. Benedict, must be taken to mean
the same. Other significations of Missa, such as for any Ecclesiastical

84 Canon

SARUM. BAXGOR. EBOR

Sarum.) et omnibus orthodoxis, atque catholicoe et apostolicac
fidei cultoribus.

Hie oret pro vivis : Hie oret cogi- Hie oret pro vivis :

tando pro vi
vis :

MEMENTO, 8 Domine, famulorum famularumque tuarum 9
N. (et ~N. Sarum.) et omnium circumstantium (atque om
nium fidelium Christianorum, 10 Bangor et Ebor.) quorum tibi
fides cognita est et nota devotio : pro quibus tibi offerimus, vel
qui tibi offerunt hoc sacrificium laudis pro se, suisque omnibus, 11
pro redemptione animarum suarum : pro spe salutis et incolumi-
tatis suae : tibique reddunt vota sua aeterno Deo, vivo et vero.

Office, for lections, &c. before the term became limited to its more proper
sense, may be seen in Du Cange. And the same laws of K. Athelred afford
another example of its use to signify " Collects." Cap. ij. " Et super hoc
cantet omnis presbyter xxx. missas, et omnis diaconus et clericus. xxx.
psalmos. &c."

In the printed Missals is frequently inserted, sometimes before the
Canon, sometimes at the end of the volume, a Mass, or prayers to be said
for the King. The reader will find an example of these, among the Addi
tional Notes, taken from an edition of the Salisbury Missal, in 1516.

8 At this period of the Service, the Diptychs were recited, that is, the
names contained in them : hence, in many ancient Liturgies, this prayer is
entitled Oratio super Diptycha. These Diptychs were plates of wood or
ivory, folded often latterly into three parts : upon the first of which were in
scribed the names of great Saints, Apostles, and Martyrs : upon the second,
of those among the living, who were illustrious for rank and station, or had
deserved well of the Church: and in the third were the names of those who
had died in her communion. There was in some Churches a custom of re
citing here also the names of those who had offered any oblation previously :
but this could only have been some selected from the many, and, I presume,
not the same names always, or the first and chief; but taken promiscuously
from the whole number. When the objectionable practice was introduced
of saying the Canon in an inaudible voice, of course the recital of the Dip
tychs, or of any names, dwindled into scarcely even a shadow of the old
observance, and a mere trifling with it. For much information upon the
Diptychs, see Du Cange, verb. " Diptycha/ Mabillon, de Lit. Gall. lib. iii.
11. Bing/iam, Orig. Eccles. vol. 5. and a very learned treatise, by Salig.
de Diptychis Veterum. 4to. 1731.

9 The Leofric Missal adds, " illorum et illarum, et omnium &c."

10 This addition in the Bangor and York Missals, is exclaimed against by
Bona. " Post ilia verba, et omnium circumstantium addunt quidam libri
omniumque fidelium : sed omnino rejicienda ha?c additio tanquam superflua :
nam in fine prascedentis orationis prasmissa est pro omnibus fidelibus depre-

Canon e^iCTae. 85

HERFORD. ROM.

Coinmemoratio pro vivis.

MEMENTO, Domine, famulorum famularuraque tuarum,
(X. et. "S.Rom.)

Hie orct pro vivis in corde suo et Jiuigil wamis, orat aliquant u-
postea dicat : [urn pro (juibus orarc intendit :

dcindc manibus ejctensis p rose-
quit ur :

ratio illis verbis, ft omnibus orthotlojcis" Tom. iii. p. W&gt;. The reason lor
this addition seems originally to have been, that the clause, " et onuiibns
orthodox is," was not invariably inserted ; and then this latter one was ne
cessary : which was not removed from the York and Bailor I M-S when
they adopted the rt urnnilnts Vr. See Microloyus. cap. xiij, who on the
other hand says that the first clause is the? superfluous one. There can be
no doubt that both are not required. The last is omitted in Missal. l.&gt;fr.
" In this sentence the word rel must be taken not in a disjuncthc hut a
conjunctive sense: as Mcnnrd shews in his Notes to the Sacramentary of S.
(Gregory. With it compare the prayer above: "Orate, fratres, ut inemn
pariterque vestrum sacrificium, &c." There is a very famous place in Ter-
tullian, whic .i bears upon the question involved in this passage: he is
answering an objection, and whatever else his words may mean, they must
be interpreted primarily with reference to that, and that the writer probably
was not strict in weighing every word. " Vani erimus, si putaverimus quod
sacerdotibus mm lieeat, laicis licere. Nonne et laici sacerdotes suiniis ?
Scriptum est, Regnum quoque nos et sacerdotes Deo et Patri suo fecit.
Differential!! inter Ordinem et Plebem constituit Ecclesi.e auctoritas, et
honor per Ordinis confessum sanctiflcatus adeo ubi Ecclesiastic! ordinis non
est consessus, et oilers et tinguis et sacerdos es tibi solus. Igitur si babes
jus sacerdotis in temetipso ubi necesse est, habeas oportet etiam disciplinam
sacerdotis, ubi necesse sit habere jus sacerdotis." I)e Exhort. Cast. Opera.
p. 522. Now, it might be suflicient to remember in reply to the argument
which some would be inclined to draw from this, what the fate of Tertullian
was, and how unsound many of his peculiar opinions were. But as Kigali
observes in his Note, much more blame than is justly due has been thrown
upon Tertullian in regard of this passage, from not properly considering in
what sense that ancient author uses the terms, Oratio, Sacrificium, Oblatio,
and Sacramentmn : which, he says, may be collected from the Index to his
works. Not only again, does Tertullian use the word offcrre and not conse-
crare, but he could not have been ignorant of the universal practice of his
day, to send portions of the Blessed Eucharist to the sick and to those in

86 Canon

SARUM. BAXGOR. EBOJR.

Sequitur infra

canonem.

/^OMMUNICANTES, et memoriam venerantes: In primis
\^_y (Imprimis, $ar.) gloriosoe semper virginis Marise, genitricis
Dei et Domini nostri Jesu Christi : Sed et beatorum Aposto-
lorum ac Martyrum tuorum, 13 Petri, (et, Sar.) Pauli, Andreae,

prison, of which there would have been no need, if every layman was a
Priest in the more strict and true sense of the word.

The Church has always held that those who are present at the Holy
Communion offer with the Priest : and this, either because they do so by
his ministry, or because they unite with him in the prayers which he puts
up to the Throne of Grace, or because they actually do make offerings either
necessary (as of old) to the due performance of the Service itself, or as
alms to be used for the benefit of the Church in any way. But never has she
allowed, that a lay-person can, in its proper sense, consecrate the elements,
even in cases of necessity. The conduct of Frumentius, a layman, who, as
Tlieodoret relates, Hist. lib. i. cap. 23, went from Alexandria to Ethiopia,
and there having converted many, proceeded to collect them into congrega
tions, and desired them to perform the Divine Offices, proves nothing,
although not unfrequently appealed to : for he went with others amongst
whom probably were priests, and lie was chiefly named, as the promoter of
the mission ; and, as we learn from Socrates, Hist. lib. i. cap. 49, he came
back himself to Alexandria, and was consecrated the first Bishop of the
Church which he had planted. See Mosheim. Book. ii. Part. i. chap. i. 20.

I shall have occasion presently to refer to the address of S. Lawrence to
Pope Sixtus, and shall here also speak of it, because from the received text
in that place of the Benedictine Edition of S. Ambrose, it may be argued
that Deacons might consecrate the Cup. But as the very learned Editors
say in their Note, torn. ii. p. 55, the term consecration is sometimes to be
taken, " pro ejusdem effectu, i.e. jam peracta consecratione." And in this
sense, a Sermon of Guerricus, an abbot, speaks of the people consecrating.
And, if so : " Sane Diacono competit non tanquam uni e fidelium conven-
tu, sed tanquam primario consecrantis sacerdotis ministro illius actioni co-
operari per modum cujusdam, ut sic loquamur, concelebrationis :" and
some authorities are cited in support of this interpretation. Again : " Se-
cunda consecrationis acceptio, nimirum pro rei consecrate distributione,
orani prorsus caret offendiculo, maximeque nobis arridet : quia vox commi-
sisti aliquid jam perfectum signat. &c." We must after all remember, that
dispensationem is the common reading.

Canon ajjiflae, 87

HERFORD. ROM.

T omnium circumstantium, quorum tibi fides cognita est, et
nota devotio : pro quibus tibi ofierimus, vel qui tibi offerunt
hoc sacrificium laudis, pro se, suisque omnibus, pro redemptione
animarum suarum, pro spe salutis et incolumitatis suae : tibique
reddunt vota sua aeterno Deo, vivo et vero.

Infra actionem.

/^lOMMUNICANTES, et memoriam venerantes: In primis
\^_s gloriosae semper virginis Marine, genetricis Dei et Domini
nostri Jesu Christi : Sed et be.itorum Aj)ostolorum ac Mar
ty rum tuorum, Petri, (et, Rom.} Pauli, Andreae, Jacobi, Joannis,

I shall add from an old writer: " Qni tibi offerunt ike. In quibus verbis
patenter ostenditur, quod a cunetis fidelibus, non soluin \iris, sed et muli-
eribus sacrilicium illiul laudis ottertur, licet ab uno specialiter oflerri sacer-
dote videatur. Quia qua? ille Deo oflerendo manibus tractat, lure multi-
tudo fidelium intenta nu iitiuin devotione commendat. Quod illie quoque
declaratur ubi dicitur, I lane igitur oblationem servitutis nostne, sed ut
cuuctic fainilia* tutc, ut placatus accipias. (Quibus verbis luce clarius con-
stat, quia sacrificium, (juod a sacerdctte sacris altaribus superponitur, a
cuncta Dei familia y;eneraliter olferatur. Hanc autein Ecclesia- unitatem
Apostolus manifeste deelarat, cum (licit, Unuin corpus, unus panis, multi
suinus. " Pttriu Damiun. cap. viij.

la (Set/uitur infra Canontm. Uan^or.) This rubricwa.s inserted to remind
the officiating l*riest, that on certain days another form was to be used in
stead of the usual one here given.

In the Roman Use, the "infra actionem" means the same thing: and
in the most ancient MSS. the terms are used indiscriminately, " propterea
quod (says Le Brun) in hac Missttt parte fit consecratio Corporis Christi,
actio scilicet omnium maxima." ///, he continues, is but another word
for infra ; and many examples of its use are to be found in Councils, Litur
gies and Rituals. Infra octavam, is commonly found, for infra octavnm.

But, on the other hand, the Gemma Aninne tells us : 4t Hie, (i. e. Canon)
etiam actio dicitur, quia causa populi in eo cum Deo agitur." Lib. i. cap.
103. And compare Radulph. Tnnyrensis. DC Canon, observant. Prop, xxiij.
BibL Pair. Auct. torn. i. p. 1160.

13 (ac Marty rum tuorum.} None are here commemorated by name, who
are placed in the Church lower in rank than the Martyrs. The Blessed
Virgin, although she departed at last in peace, is entitled, as S. Jerom has
said, to that rank also, having indeed suffered all the pains of it, according
to Simeon s prophecy.

Upon this point I would also quote the fourth stanza of a very ancient
English hymn to the Blessed Virgin.

" Heyl mayden, heyl modur, heyl martir trowe,
Heyl kyndly i knowe confessour,

88 Canon

SARUM. BANGOR. EBOR.

Jacobi, Joannis, Thomse, Jacobi, Philippi, Bartholom3ei,Matthaei,
Simonis et Thaddsei : Lini, Cleti, dementis, Sixti, Cornelii,
Cypriani, Laurentii, Grisogoni, 14 Joannis et Pauli, 15 Cosmae et
Damiani : 16 Et omnium Sanctorum tuorum : quorum mentis pre-
cibusque concedas, ut in omnibus protections tuse muniamur
auxilio. Per eundem Christum Dominum nostrum. Amen. 17

II ic respiciat sacerdos Hie respiciat hostiam cum vemralione
hostiam cum magna dicens :
venerations dicens :

HANG igitur oblationem servitutis nostrse, sed et cunctae
familiae tuse, quoesumus Domine, ut placatus accipias :
diesque nostros in tua pace disponas, atque ab seterna damnatione
nos eripi, et in electorum tuorum jubeas grege numerari. 19 Per
Christum Dominum nostrum. Amen.

Heyl evenere of old lawe and newe,

Heyl buildor bold of cristes bour,

Heyl rose bluest of byde and hewe,

Of all ffruytes feirest fflour,

Heyl turtell trustiest and trewe,

Of all troutbe tbou art tresour,

Heyl puyred princesse of paramour,

Heyl blosme of brere brihtest of ble,

Heyl owner of eortlily bonour r

Yowe preye for us tbi sone so fre. AVR, etc.

Vide, Wart on s Hist, of English Poetry, vol. ii. p. 152.
The reason why Confessors are not added, is either because the recital of
the names was always in this Great Service strictly limited to those whose
blood was poured out even unto death, after the pattern of our Blessed
Lord Himself: or, because the Canon, as it undoubtedly is, is older than
the third century, at which time began the practice of honouring the me
mory also of Confessors. In the ixth Century it is said, that for a short
time in some of the Gallic Churches, the names of a few Confessors, " erga
quos major erat Fidelium pietas," were introduced, but it was only for a
short time. Le Brun. torn. i. 259. It is said, that all those who are here
commemorated suffered either in, or near Rome. But there is some diffi
culty about " Cosmae et Damiani," which is met by the assertion that there
were no less than three pairs so named : two, in Asia ; and the third in
Rome. It will be seen below that the " Golden Legend " says that they
were Arabian Martyrs.

14 (Grisogonus,} A noble Roman citizen, who, according to the Golden
Legend suffered martyrdom near Aquileia, in the persecution under Dio
cletian. His day in the Calendar is Nov. 24th. Golden Legend. Edit.
Wynkyn de Worde, 1527.

Canon ajjiffae. 89

HLRFORD. ROM.

Thomae, Jacobi, Philippi, BartholomaBi, Matthaei, Simonis et
Thaddaei : Lini, Cleti, dementis, Xysti, (Sixti, Herf.} Cornelii,
Cypriani, Laurentii, Chrysogoni, (Grisogoni, Her/.} Joannis et
Pauli, Cosmoe et Damiani : Et omnium Sanctorum tuorum : quo
rum mentis precibusqueconcedas, ut in omnibus protections tuic
muniamur auxilio. (Jung it manus. Horn.) Per eundem Christum
Dominum nostrum. Amen.

Hie incline! se parutn versus Tcnens manus e.rpansas super
hostiam dictns : oblala, (licit :

HANC igitur oblationem servitutis nostra-, sed et cunctiu
families tute, quiesumus Domino, ut placatus accipias :
diesque nostros in tuapace disponas, atque ab rcterna damnatione
nos eripi, et in electorum tuorum jubeas gres^e numerari. (Jung it
manus. Jioin.) Per Christum Dominum nostrum. Amen.

M (Joannis et Pauli.) Brothers, who were beheaded by order of Julian
the Apostale. The history of these Saints is given in the (ioldcn Legend.
Their day is June tlfith.

16 (Cosnier ft DdfHtani.) These two, says the (loldcn Legend, were " of
Arabye," also brothers, " lerned in tlte aite of medley ne and of lec/ie crafte :
mid heled nil nifiladi/es and lanfuours fur if lone of (iod, it it/iont taki/nqe of
ony rewarde." They were put to death about A.D. 28-1. Their day is Sep
tember 2?th.

17 A mm is omitted in the Leofric copy. This is an addition to the Cotnnin-
nicnntes which does not appear before the xiith century : Iltiyo speaks of
it as in use in some places in his time, about l 2o&lt;) ; in his work called Spe
culum Sacerdotum : and Onrand also, lib. iv. cap. 3H. It was an unautho-
ri/etl interpolation, and gradually crept in until, though we can scarcely
explain how, it was universally adopted: none of the antirnt Missals admit
it, nor indeed the word Amen in any part of the Canon until its termination.

H This practice again the English Uses continued to follow, long after
another (t/ie hands expanded) had been adopted in the Church of Home.
Uoth Anialarius, cap.xxx. and the old Ordo Romanns^ (edited by Hittorpitu)
prescribe that the Priest should incline " usque Jubeas numerari:" Micro-
loyits also ; " Cum dicimus, Hanc if/it ur ohlutioncm, ustjue ad altare inclina-
mur, ad exemplar Christi, qui se humiliavit pro nobis usqtie ad mortem
cr\icis." Cap. xiv. Once more, the Gemma Anima:: "Cum Sacerdos,
Hanc igitur oblationem dicit, se usque ad altare inclinat : quia ibi passio
Christi inchoatur,qui se usque ad aram crucis obediens Patri pro nobis in-
clinaverat." Lib. i. cap. 46.

Upon the modern practice of the Roman Church, see Gavantus. torn. i.
p. 246.

19 The reader will observe, how strong an argument against the wild and

90 Canon agiffae*

SARUM. BANGOR EBOR.

Hie iterum respiciat host tarn dicens : Supra calicem :

QUAM oblationem tu Deus omnipotens in omnibus, qusesu-
mus,

bene 4- dictam, adscrip ^ tarn, ra J* tarn, rationabilem, accepta-
bilemque facere digneris, ut nobis

Cor ^ pus et San J- guis fiat dilectissimi Filii tui Domini nostri
Jesu Christi.

Ilic erigat sacerdos manus et conjungat : (et, Sar.) postea tergat
digitos, et elevtt hostiam^ dicens :

QUI pridie quam pateretur, accepit panem in sanctas ac
venerabiles manus suas : et elevatis oculis in coelum, 20
Ilic elevet oculos suos

ad te Deum Patrem suum omnipotentem,
Hie inclinet sc et postea elevct (hostiam,
Bangor.) pauhdum, dicens :

tibi gratias agens, bene *J* dixit, (ac, Ebor.) fregit : 21
Hie tangat hostiam dicens :

deditque discipulis suis dicens: 22 Accipite et manducate ex hoc
omnes.

H&C sunt ver-
ba consecra-
tionis:

:OC est enim Cor- T T PC est T TOC est enim Cor
pus meum. XJL enim JLjL pus meum.
Corpus meum.

blasphemous heresy of Calvin and his followers of the xvith Century, this
very ancient prayer furnishes. The Church knows nothing of a Predesti
nation such as he feared not to invent : but has followed the teaching of S.
Augustine, of the Fathers before him, and of S. Peter that we should "give
diligence to make our calling and election sure/ Epist. 2. cap. i. 10.

20 (In sanctas et elevatis oculis.} These particulars and some follow
ing, are not expressly stated in the Gospels, but are to be found in the Li
turgies of S. Clement, S. James, S. Basil, and S. Chrysostom.

al (Freyit.) Nothing can be more objectionable, than the careless prac
tice which in too many of our Parishes is unhappily allowed, of some time

Canon sgjiOae, 91

HERFORD. ROM.

UAM oblationem tu Deus in omnibus, quaesumus,

Hie facial (res cruces supra ca- Signal ter super Oblata :

licem dicendo :

bene J* dictam, adscrip ^ tarn, ra { tarn, rationabilem, accepta-

bilemque facere digneris : ut nubis

Hie faciat crucein super hosliam Signal semcl super Ifostiam, et

dicens, semel super Calicem,

Cor J- pus (Hie facial crucem super calicem, Uerf.) et San { guis

fiat dilectissimi Filii tui Domini nostri Jesu Christi.

Hie sumal sursum hosliam, et

dicat :

QUI pridic quam patcretur, (accipil Hostiam. Rom.} accepit
pa nc m in sanctas ac vcnerabiles nianus suas :
A rig at oculos sursum : E treat oculos ad cerium :

et elevatis oculis in cculum, ad te Deum Patrem suuni oninipo-
tenteniy tibi gratias agens,

signet hostiam: signal super Hostiam :

benc J- dixit, (ac, Herf.) fregit, deditque discipulis suis, dicens,
Accipite et manducate ex hoc omnes.

Inclinet se ad hostiam, el dis- r rcnens ambabus manibus Hos-
tincte dicat: tiam inter indices et polliccs,

profert rerba Consecration is se
crete, distincte, et at tent c :

HOC est enim Corpus me- T&lt;)( 1 est enim Corpus me-

um. JL 1

previously, cutting up the Bread which is to be consecrated, into smnll
pieces. This is commonly done moreover by some sexton or servant of the
Church, without any reverence, or care ; probably with a dirty knife and
unwashed hands. Surely, those Priests who suffer such a custom, can
not but do so unthinkingly. Not that any one, who has ventured to take
upon himself so high an office, as that is of the priesthood; who has not
feared to ask that authority should be given to him to minister the Sacra
ments of Christ; not that any such, so far as I can see, can justly rely
upon this excuse, the want of due consideration.
88 ** Dedit discipulis suis." Miss. Lcnfr.

92 Canon

SARUM. BANGOR. EBOR.

El debcnt ista verba proferri cum uno
spiritu et sub una prolatione, nulla pau-
satiom interposita."* Post h&c verba
(inclinet se sacerdos ad hostiam et, Ban-
gor.) elevet- 41 earn supra front em, ut

23 There is no doubt that very anciently, both in the Eastern and the
Western Churches, these words were pronounced so that the people, at
least those who were near, might hear and answer, Amen. This is accord
ing to the doctrine of the Apostle, 1 Cor. xiv. 16. and is acknowledged by
all the Ritualists, of any authority whatever. S. Ambrose says, "Ante
consecrationem aliud dicitur, post consecrationem Sanguis nuncupatur. Et
tu dicis Amen, hoc est, verum est." Liber de Mysteriis. cap. ix. 54. Opera.
torn. ii. p. 340. Cardinal Bona cites this, and another place from Floras,
(Expositio Missae) a writer of the ninth century : after which time he sup
poses the practice fell into disuse, " quia post Florum, ejus mentionem non
reperi apud asvi posterioris scriptores." Tom. iii. p. 276. Georyius de
Liturg. Pontif. torn. iii. p. 68, adds some further authorities upon the point,
Tertullian, S. Augustin, and Paschasius Radbert : which he allows are
clear for the custom in those ages of the Milan, African, and Gallican
Churches ; but does not admit that according to the Roman Use, the words
were said otherwise than secretly, or that " Amen " was answered (as I
have remarked above) until the end of the Canon.

24 (Elevet.] No mention of the elevation is made by the early ritualists,
Alcuin, or Amalarius, or Walafrid Strabo, or Micrologus ; nor is there any
allusion to it in the old Ordines Romani, or the Sacrarnentaries of Gelasius,
or Gregory. It is commonly said that the tirst order upon the matter, and
introduction of its observance, was based upon the famous decree of the
Council of Lateran, (about Trausubstantiation) under Innocent III. But
there is no doubt, that in some Churches, it was already the practice. It
is not proved by the passage from Ivo Carnotensis which Cardinal Bona
cites, lib. 2. xiij. 2, because he does not even speak of it : but the following
Canon seems clear, which Georg-ins, De Litury. Pont. torn. iii. 72, has
brought forward. A Council at Paris, A.D. 1188, ordered: " Praecipitur
Presbyteris, ut cum in Canone Missas incceperint, qui pridie quam pateretur,
tenentes hostiam, ne elevent earn statim nimis alte, ita quod possit ab om
nibus videri a populo, sed quasi ante pectus detineant, donee dixerint, Hoc
est corpus meum ; et tune elevent earn, ut possit ab omnibus videri/ The
same author cites one or two others, of about the same date : but as a mat
ter of fact, the date of the Lateran Council is not an improper one to give,
because then this rite of the elevating, so objectionable on account of the
erroneous doctrine which it was intended to serve, began to be obligatory
throughout the Western Church. See also Durant. de Ritibus. lib. ii. cap.
40. and Durand. lib. iv. cap. 41. and Salas notes to Bona. torn. iii. p. 283.

The Canon of the Council of Paris, above, has reference to a practice
which about the 13th Century was common in some places, for the Priest to

Canon egMffae. 93

HERFORD. ROM.

Et dtbent ista verba prof err i Prolatis vcrbis Consecrationis,

tarn sub uno spiritu quam sub stalim Hostiam consecratam

una prolatione^ nulla pausa- genuflexus ado rat : surgit, os-

tione intcrposita. Tune eltvct tend it populo, rcponit super

corpus Cfiristiin altum ut vide- Corporate, iterum adorat : 25 ft

elevate before he l&gt;ad finished the words of Consecration. The Synod of
Exeter, \.i&gt;. 1 287, lias a Canon upon this point : " Quia vero per ha?c verha,
Hoc est enini corpus me urn, et non per alia, panis transubstantiatur in corpus
Christi, prius hostiain non levet sacerdos, donee ista plene protulerit verba,
ne pro creatore creatura a populo veneretur." Wilkins. Concilia, torn. ii.
p. 132.

At this time was rung the Stirring lie/I: how much oftener during the
Service, it is not possible now to decide. See Note "29. The modern
practice of the Church of Rome is to ring this bell, " thrice at the Sanc-
tus, once immediately before the Elevation, three times at the Elevation of
the Host, three times at the Elevation of the Chalice, once at the antient
Elevation before the Pater, and three times at the Dumine n&lt;ui snm di&lt;/~
ni/s." Pvyin. Glossary of Ornament ,&ic. p. is I.

In the British Museum, among the Harleian MSS. ( No. 9.V&gt;) is a volume
of occasional prayers, (!ollects, Antiphons, &.c. There are in it many In-
dulgencies, granted to the Monastery of Sion, to which the hook formerly
belonged : and one of them is this. " Also lie that saith at sakeriny time this
prayer: Ave verum corpus natum ex Maria virgine: vere passiim, immo-
latum in cruce pro homine : cujus latus perforatum vero fluxit sanguine:
esto nobis pra gustatum, mortis in examine. () Clemens : () pic : () dulcis
Jesu tili Maria 1 , nobis peccatoribus (jiursumus miserere. Amen, he sehall
/HUH . (. ( (. . (iaics of pardon." fo. 76.

The reader cannot but observe that the above is in a rhyming metre : but
I have not altered the arrangement of the MS. It is a famous Antiphon :
and sometimes is found with variations, especially,
" Cujus latus perforatum,

Unda fluxit et sanguine."

* (Adorat.) It has been a question, not only among the Roman doctors,
but among members of other branches of the Church, whether the bread is
consecrated and becomes the Body of Christ, without anv consecration of the
Cup. I shall give the judgment of the Church of Home, merely observing that
it entirely appears to depend upon the eflicacy which she attributes, I think
in excess, and erroneously, to the repetition of the Words of Consecration.
It has been decided then by her greatest authorities, that the Bread is validly
consecrated, tk forma enim Consecrationis panis neque quoad significatum,
neque quoad efficaciam pendet a forma Consecrationis vini." But here a dis
tinction must be observed, (which some among ourselves allow in the case
of Lay-Baptism, in our own days) that such a consecration though valid, is
not lawful : and that a priest who so consecrates, " magno se peccato as-
tringeret." Benedict. XIV. Opera, torn. ix. p. 318. who cites Andreas

Canon

SARUM. BANGOR.

possit a populo videri:" 6 et reverenter**
illud, (earn, Bangor.) reponat ante cali-
cem in modum crucis per eandemfactte.
Et tune discooperiat calicem et ten eat
inter manus suas non disjungendo polli-
ccm ab indice: nisi dum facit benedic-
tiones tantum, ita dicens :

EBOR.

Hie discooperiat call-
cem, et teneat inter
manus suas non dis-
jungendo pollicem ab
indice :

IMILI modo posteaquam ccenatum est,

accipiens et hunc 28 praeclarum calicem in sanctas ac venerabiles
manus suas : item tibi, Hie inclinet sc dicens, gratias agens,

Zuccherius, Suarez, Aquinas, and Sylvius. He quotes also with high ap-
approbation the following from S. Bernard, Ep. 69 : whose argument does
not appear however to be in any way convincing, because our Blessed Lord
did not consecrate Bread only, and we can have no right to theorize upon
the supposition that He did. His words are : " Puto enim, quod si Domi-
nus post factum de pane suum Corpus, vini Consecrationem placuisset ali-
quandiu intermittere, aut certe penitus omittere : nihilominus Corpus
mansisset quod fecerat, nee factis facienda prasscriberent. Nee nego panem
et vinum aqua quidem mixtum simul debere apponi : quin potius assero,
baud aliter debere fieri. Sed aliud est culpare negligentiam, aliud negare
efficaciam. Aliud, inquam, est quod causamur non bene quidpiam fieri, et
aliud quod mentimur nee fieri." This Epistle was written upon an occa
sion of the Chalice not being consecrated through negligence.

26 n Moneantur laici, quod reverenter se habeant in consecratione eucha-
ristias, et flectant genua; maxime in tempore illo, quando, post elevationem
eucharistias, hostia sacra dimittitur." Concilium Dunelmense. A.D. 1220.
" Cum autem in celebratione missa? corpus Domini per manus sacerdotum
in altum erigitur, campanella pulsetur, ut per hoc devotio torpentium exci-
letur, ac aliorum charitas fortius inflammetur." Constit. W. de Cantilup.

Canon

HERFORD.

atur ab omnibus. Nee nimis

diu teneat elevalum : scdstatim

reponat illud in locum suum.

Nee aliquo modo corpus Christ i torum.

osculetur : nee ab aliqua parts dieit :

corpus Christ i tangi debet :

nisi tantum digitis ad hoc spe-

cialiter consecratis. Et ex tune

illos digitos cum quibus levavit

corpus Christi teneat junctos

usque ad ablutionem, nisi cum

necesse fuerit . Post ha C cum

aliis digitis discooperiat calicem,

et teneat eum per medium ct

dicat :

SI. MI LI modo posteaquam
cocnatum est,

ROM.

non di.&lt;jung it pollices et indices,
nisi quando Hostia tractanda
est, usque ad ablutionem digi-
Tunc ddccto Calicc.

SIMILI
coenat

postquam

modo

natuin cst,
Anibabus manihus accipit Cali-
ceni t

accipiens ct hunc praclarum ealicem in sum-las ac venerabiles
manus suas : (erigat sursum oculos dicens, 1 1 erf.) item tibi gratias
agens,

\Viyorn. /v ymr. A.I). 1*210. * Saccrdos vero quilibct fn tjurntcr doocat
plcbt in sii.iin, ut cum in celebratione inissaruni flcvatur hostia salularis, so
reverentcr inclint-t." Stnt. synod. Xorric. Kpisc. A.D. 1*2.)7. " In clcva-
tione vero ipsius corporis Domini pulsetur campana in uno latore, ut popu
lates, quibus celebration! missarum non vacat tpiotidie interes.se, uhicunque
fuerint, sen in agris, sen in domibus, ilectant p;eniia." Const it. Joh. Peck-
ham. A.n. 1*281. " Hostia auteni ita levetur in altuni, ut a tidelibus cir-
cumstantibus valeat intueri." Si/nudns /vrow. A.D. 1287. These are but a
few out of many orders to the like effect, which might be collected from

1\ ilkins. Concilia. See also Lyndwood. Provinciale. lib. iii. tit. 23. Aids-
si mus.

n Vide Hieruryia Anglicana. p. 51.

38 ** Adde etiam, quod unus idemque Calix est, quern Christus post Co^-
nam consecravit,et quern mine Ecclesia consecrat : nisi enim unus, idemque

fon-t. in Canone (ait Odo Cameracensis) non diceretur, Similo modo et

hunc praclaruni Calicem &c. * Angela Rocca. Opera, torn. i. p. 16. Compare
also the Gemma Animec. " Idem calix est in mysterio, quern Christus in
manibus tenuit, qnamvis in materia metalli alius sit." Cap. 10(5.

96 Canon

SARUM. BANGOR. EBOR.

bene 4- dixit, 29 deditque discipulis suis, 30 dicens : Accipite et bi-

bite ex eo omnes.

Hie elevet sacerdos parumper calicem, ita

dicens :

HIC est enim calix Sanguinis mei,novi et as tern i testament! :
mysterium fidei : qui pro vobis et pro multis effundetur in
remissionem peccatorum.

Nic elevet calicem di- Hie elevet ca- Hie elevet calicem us-
cens : licem usque ad que ad caput dicens :

pectus rel ul
tra caput di
cens :
TT JjiEC quotiescumque feceritis, in mei memoriam facietis.

Hie rcponat calicem (super altare in lo- Deponat calicem :
cum suuui, et cooperiat, Bangor.) et ele
vet brachia (sua extcndendo^ Bangor.)
in modum crucis, junctis digitis usque
ad hfec verba de tuis donis :

dicens hoc mo-
do :

UNDE et memores, Domine, nos servi tui, (tui servi, 31 Bun-
gor. et Ebor.} sed et plebs tua sancta, ejusdem 32 Christi

29 " Loke pater noster thou be sayande,
To tho chalyce he be saynande :
Then tyme is nere of sakring,
A litel belle men oyse to ryng :
Then shal thou do reuerence,
To Ihu crist awen presence." Museum MS.

30 " dedit discipulis suis." Miss. Leofr.

31 " tui servi." Miss. Leofr.

32 Ejusdem : omitted in Miss. Leofr.

33 (et cooperiendo. Herf.} There was a variety of practice as to elevating
the Cup, covered or uncovered. In would seem that the Use of the English
Church was to elevate uncovered. Durand says : " Et est notandum, quod
quagdam ecclesiag duas habent pallas corporales, et ibi elevatur calix co-
opertus cum altera earum. Alias vero ecclesias imam tantum habent

Canon egjiflae. 97

HERFORD. ROM.

signet calicem dicens : sinistra tenens Calic&n, dejctera

signal super eum,

bene % dixit, deditque (dedit, Herf.) discipulis suis, dicens, Acci-

pite et bibite ex eo omnes.

Elevet aliquant ulum caliccm et Proftrt rerba Consecration is

aperte dicat : secrete super Calicem, teuens

ilium parum eleratum.

HIC est enim calix sanguinis mei, novi et reterni testament! :
mysterium fidei : qui pro vobis et pro multis efiundutur in
remissionem peccatorum.

Tune elcvet calicem in altum Prolatis verb is Consecrationis,
ut videatur ab omnibus, et sta- dcponit Calicem super Corpo-
tim reponat calicem in locum rale, et dicens secrete :
suum, tt coopcriendo eum di
cat :

quotiescumque feceritis, in mei memoriam facictis.

Tune e.vtendat brachia sua in Gtnujle.vus adorat, suriiit, vs-
modum cruciji.ii et dicat : tmdit populo, dcponit, coopcrit,

et itcrum adorat. Dcinde dis
junct is m ambus diat :

NDK et momorcs, Domino, nos tui sorvi, (sorvi tni, Itoui.}
sed et plebs tua sancta, (ejusdem. Rom.) Christi Filii tui

pallam, et ibi elovatur discoopcrtus ahscjue vclnmine." Lib. iv. cap. 42. . 50.
S". Anselm speaks upon the point, in his reply to Waleraimus : who hail
complained of the usage contrary to that of his own Church. (Neweni-
burgh.) "Quod vero nonnulli" says the Archbishop of Canterbury " ab
initio Calicem operiunt, quidam ( orporali, alii panno coniplicato propter
custodiam immunditia? ; necnudiim dimitlunt Calicem, sicut Christus nudus
crucifixus est, ut sicut signifieatis, ostenderet se mundo revelatum : non
magis intelligo eos debere reprehendi propter nuditatem Christi, quae non
significant (sic) ab illis in sacriticando ; quam quia non demonstrant in eodeni
sacrificio, eum esse crucifixum extra civitatem, extra domum, et sub undo

coelo. Neque conjectare possum cnrpotius curandum sit, ne panno ope-

riatur sacrificium, quia Christus nudus passus est; quam ne sub tecto, vel
intra civitatem fiat, quoniam Christus sub nudo coelo extra civitatem passus
est. Si autem usus non habet, ut extra tectum fiat propter perturbationes
aeris : simili causa videtur ut calix in sacrificando non discoopcriatur, prop-

98 Canon

SARUM. BANGOR. EBOR.

Filii tui Domini Dei nostri tarn beatse passionis, necnon et ab
inferis resurrectionis, sed et in ccelos gloriosse ascensionis, offeri-
mus prseclarse Majestati tuse de tuis donis ac datis,

Hie signet ter
ultra hostiam
et calicem si-
mul:

HOSTIAM pu Jp ram, 34 hostiam sane *J- tarn, hostiam im-
ma J- culatam : (Hie hostiam tantum: Bangor.) Panem
sane ^- turn vitse seternse, et Ca 4* licem salutis perpetuse.

Hie respiciat
sacrificium di-
cens :

SUPRA quse propitio ac sereno vultu respicere digneris: et
accepta habere, sicuti accepta habere dignatus es munera
pueri tui justi Abel, et sacrificium Patriarchae nostri Abrahse : et
quod tibi obtulit summus sacerdos tuus Melchisedech, sanctum
sacrificium, immaculatam hostiam.
Hie sacerdos cor pore inclinato 35 et can- Hie cor pore inclinato

ter quasdara quae contingere possunt, incommoditates. Tutius itaque et
diligentius pnto ut calix, ne ant musca, aut aliquid indecens in ilium cadat
(quod saepe contigisse cognovimus) operiatur : quia discoopertus contin-
gentibus immunditiis exponatiir." Opera, p. 139. Hence it would seem
that in S. Auselm s time, the custom of England was different from that of
after-years, unless the Church of Canterbury varied in this respect from the
Churches of Salisbury, York, &c. But, we must not forget, that the Arch
bishop neither knew nor was speaking of any elevation.

34 I have not thought it necessary to be continually pointing out the vast
number of signs of the Cross which are appointed to be made during the
Service, according to the old English Uses, and the modern Roman. The
reader will not require me to remind him, that in such an intolerable mul
titude, they are of late introduction ; and in effect when seen, I should sup
pose, at least unbecoming, if not ridiculous.

But these five crosses in particular are a stumbling block in the way of
the ritualists of the Church of Rome ; who fail in explaining how it is that
they are to be used after the Consecration. They are earlier doubtless than
the introduction of the doctrine of Transubstantiation, and it would be well
according to the admission of Maldonatns that they should be omitted. Vide

Canon egMffae* 99

HERFORD. ROM.

Domini (Dei, Herf.} nostri tarn beatae passionis, necnon et ab
inferis resurrectionis, sed et in coelos gloriosae ascensionis, (Tune
tcncat brachia ut prius et dicat, Herf.) offerimus praeclarae Majes-
tati tune de tuis donis ac datis,

signet calicem ter . &lt;29 jungit matins, et signat fcr sn-

per Hostiam et Cat ice m simul,

HOSTIAM 4* puram, hostiam { sanctam, hostiam -f "-
maculatam.

signet so/um Corpus : signal scmcl super llostiam, et

semel super Caliceni :

PANEM J- sanctum vitro actcrnro, (signet ea/icem, //&lt;-//.) ct
calict in (*J- Horn. ) salutis pcrpetua&gt;.

Tune cngat brachia sua ut prius E.itcnsis manibus prosequitur :
et dicat :

SUPRA quoc propitio ac soreno vultu rcspicerc diii iicris : rt
accepta habere, sicuti acrcpta liabciv diunatus es nninciii
pucri tui justi Abel, et sacrificium Patriarclur nostri Al)rah;r : c(
quod tibi obtulit summus sacerdos tuns Mclcliiscdcch, sanctiiin
sacrificium, immaculatam hostiam.
I unc canccllatis brachns in nw- Profunde inclinatusjunctis ?//&lt;/-

llrnftlict. XIV. Opera, toni. !&gt;. p. 17(5. The l pr c;ills this hourvcr
** .nidax sententia," and thinks that they might be explained by drawing
subtle distinctions between the kinds of Benediction : in which he lbllo\\s
the opinion of Aquinas and others, lint, as I before said, these and the doc
trine of Transubstantiation in fact oppose each other. And if the crosses an-
a difhYulty, much more is the prayer " Supra qua- propitio," which follows,
irreconcilable with the dogma of Transubstantiation. Anciently matters
were not so : and before such novelties were introduced into the Faith of
the Church, one part of her Service harmonized with another, and there was
no need, as the Roman doctors now cannot but acknowledge, to explain
away any prayer that it might not contradict openly statements to which
she bad unadvisedly been committed. No longer, as once they could, can
those branches of the Catholic Church which are in communion with Rome,
point buldly to their Liturgy, and say that the prayers and the ceremonies
and observances which it contains, are to be interpreted in an honest accep
tation and in their ancient and true meaning.

35 (Cm-pore inclinato.) Upon this gesture, all the Liturgies agree, and
the old Ritualists speak of it, before this prayer, which was always looked
upon as full of mystery. Amalarius says: " Sacerdos inclinat se, et hoc,

i oo Canon

SARUM. BANGOR. EBOR.

cellatis manibus dicat : et cancdlatis manibus

dicat :

SUPPLICES te rogamus, omnipotens Deus: jube heec per-
ferri per maims sancti Angeli tui 36 in sublime altare tuum, in
conspectu divinse Majestatis tuse : ut quotquot,
Hie erigens se osculetur altare a dextris Oscuktur altare a dex-
sacrificii dicens : tris sacrificii :

ex liac altaris participatione, sacrosanctum Filii tui cor f pus et
san J- guinem sumpserimus :

omni (hie signet se in faciem dicens , Sar.) bene j dictione coelesti

et gratia repleamur. Per eundem (Christum, Sar. et Bangor.)

Dominum nostrum. (Amen. Sar.)

Hie oret pro mortuis : Hie orct cogi- Hie oretpro mortuis :

lando pro mor
tuis dicens hoc
modo :

MEMENTO 37 etiam, Domine, 38 (animarum, Sar.) famulo-
rum famularumque tuarum (N. et N. Sar. et Bangor.)
(N. Ebor.) 39 qui nos prsecesserunt cum signo fidei, et dormiunt
in somno pacis.

quod vice Christ! immolatum est, Deo Patri commendat." Lib. iii. cap.
xxv. So also Honorius, lib. i. cap. xlvj. Innocent III. lib. v. cap. v.
Hugo Victorinus. lib. ii. cap. xxxiv. and many others.

Compare the Prayer in the Clementine Liturgy, beginning En KO.I In

^ET/Qw/XEV, &C.

36 (^p er manus sancti Angeli tui.) Upon the meaning of this passage in
this very ancient prayer, there is a great variety of opinion. Some refer
it, but I think scarcely with sufficient reason, to our Blessed Lord Himself,
as the Angel; "per excellentiam Angelus, Sanctus Dei Angelas/ &c.
Pope Innocent has said well: " Tantae sunt profunditatis haec verba, ut
nulla acies humani ingenii tanta sit, ut ea penetrare possit." And again,
according to another Bishop of Rome, quoted also by the Ritualists :

Canon ajjiffae* 101

HERFORD. ROM.

dum cwcis inclinet se devote sa- nibus, et super altare positis, di-
cerdos ad altare, dicendo : cit :

SUPPLICES te rogamus, omnipotens Deus : jube haec per-
ferri per manus sancti Angeli tui 36 in sublime altare tuum,
in conspectu divinae Majestatis tuae : ut quotquot,
Erigat se, et osculetur altare Osculatur altare :
dicendo :
ex hac altaris participatione, sacrosanctum Filii tui,

Signet corpus, jungit vianus, et signal semcl

COR J PUS, super Host tarn, et semcl super

Calicem,
signet calicem,
et sangui J nem sumpserimus, /^OR J* PUS etsan { gui-

V^._ nem sumpserimus,

signet scipsum, seipsum signal,

omni bene J* dictione ccclesti et gratia repleamur. Pereundem
Christum Dominuni nostrum. Amen.

Erigat brachia et dicat : Commeinoratio pro defunct it.

MEMENTO etiam, Domine, famulorum famularumque tua-
rum (Hie ont pro defunct is in cordc suo et posted dicat.
Herf. N. et N. Rom.} qui nos pnecesserunt cum signo fidei, et
dormiunt in somno pacis.

Jungit manus, orat aliquantu-

" Quis enim fulelium, liabere diibium possit in ipsa immolationis liora ad
Sacerdotis vocem co?los aperiri, in illo Jesu Christi mystcrio an^elurum
chores adesse, summis ima sociari, terrena coelestibus jungi, &c."

ifj " When thou has made this orison,

Then shal thou with deuocion :

Make thi prayeres in that stede,

For alle thi frendes that are dede :

And for alle cristen soules sake,

Swilk prayere shal thou make." Museum HIS.
M The Bangor Pontifical also omits " animarum."
" " illorum it illarum." Miss. Leofr.

102 Canon

SARUM. BANGOR. EROR.

IPSIS 40 Domine, et omnibus in Christo quiescentibus, locum
refrigerii, lucis et pacis, ut indulge-as, deprecamur. Per
eundem Christum Dominum nostrum. Amen.
Hie pereutiat pectus mum (semel, Sar. et Bangor.) dicens:

NOBIS quoque peccatoribus famulis tuis, de multitudine
miserationum tuarum sperantibus, partem aliquam et so-
cietatem donare digneris cum tuis sanctis Apostolis et Martyri-
bus : cum Joanne, Stephano, 42 Matthia, Barnaba, Ignatio, Alex-
andro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia,
Agnete, Caecilia, Anastasia, et 43 (cum, Sarum.et Ebor.) omnibus
Sanctis tuis : intra quorum nos consortium, non sestimator meriti,
sed veniae, queesumus, largitor admitte. Per Christum Dominum
nostrum.

Hie discooperiat cali-
cem dicens :
TTJER quern hgec omnia Domine, semper bona creas,

Hie sacerdos ter signet Hie signet ter
calicem dicens : caliecm coop

er turn dicens :

SANCTI ^- FICAS, vivi J- ficas, bene % dicis, et preestas
nobis.

Hie sacerdos discooperiat calicem et fa
cial signacidum crucis cum hostia quin-
quies: primo ultra calicem ex utraque
parte, secundo calici cequale, terlio infra

" Ipsis et omnibus, Domine, in Christo, &c." Miss. Leofr.

11 The English rubrics do not specify this alteration of voice, but it was
very anciently observed, as Microloyus, cap. xvij. and Amalarius, lib. iii.
cap. 26, both testify. And, which is very important, Bede alludes to it as
the usual practice in his day in the English Church. Tract, in Luc. Pope
Innocent, lib. v. Myster. Missae, cap. xij. and Durand, lib. iv. cap. 46. men
tion the striking the breast.

42 (Cum Joanne, Stephana $r.) The martyrs, whose names are especially

Canon egMffae. 103

HERFORD. ROM.

lum pro Us defunct is, pro quibus
orare mtcndit, deinde extensis
manibus prosequitur:

IPSIS Domine, et omnibus in Christo quiescentibus, locum
refrigerii, lucis et pacis, ut indulgeas, deprecamur. Per
eundem Christum Dominum nostrum. Amen.
Hie tundat peclus dicendo : Manu dexter a percutit sibi pec-

tus, data parum ivct* 1 dicens :

NOBIS quoque peccatoribus famulis tuis, de multitudine
miserationum tuarum sperantibus, partem aliquam et so-
cietatem donare digneris cum tuis sanctis Apostolis et Martyri-
bus : cum Joanne, Stephano, Matthia, Barnaba, Ignatio, Alex-
andro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia,
Agnete, Concilia, Anastasia, et (cum, Herjord.) omnibus Sanctis
tuis : intra quorum nos consortium, non eestimator meriti, sed
veniaj, quiesumus, largitor admitte. (Jungit manus. liom,} Per
Christum Dominum nostrum. (Amen. J/rrf.)

F)ER quern hecc omnia, Domine, semper bona creas,

Facial signacula ter diccndo : Signat tcr super Hostiatn ct Ca-

liccm shindy dicens :

SAXCTl + FICAS, vivi 4- ficas, bene 4- dicis, et prastas
nobis.

Tune dttegat calicem ct tcneat Discooperit Calicem, gcnuftec-
cum cum sinistra manu : ct tit, accipit Sacrajnentum dcx-
signet einn quatcr cum corpore tera, tencns sinistra Calicem :
Christ i hoc wodo. Primo fa- signat cum llostia ter a labio ad

commemorated here, are not of one, but of several classes. Evangelists,
Deacons, Apostles, Disciples, Bishops, Popes of Rome, Priests, Exorcists,
the married and the virgin states, are all included. The only name which
requires a remark, is that of John : which as most of the Ritualists agree,
(except the Gemma Anime, lib. i. cap. 107.) refers to St. John the Baptist:
who is especially commemorated in this place, in the Liturgies of S. Basil
and S. Chrysostom.

41 * Et cum omnibus." Miss. Lcofr.

104 Canon egjiffae,

SARUM. BANG ox. EBOR.

calicem, quarto sicut primo, quinto ante
,calicem:

T)ER ip ^ sum, et cum ip ^ so, et in ip % so

est tibi Deo Patri omnipo % tenti, in unitate Spiritus % sancti
omnis honor et gloria.

Hie cooperiat sacerdos
calicem,et teneat maims
suas super altare usque
dum dicitur Pater nos-
ter, ita dicens :

PER omnia saecula sseculorurn. 44 (Amen. Sarum. Oremus.
Bangor et JEbor.) 45 Prseceptis salutaribus moniti, et divina
institutione format! audemus dicere : 46
Hie accipiat diaconus patenam, eawque
a dcxtris sacerdotis extento brachio in
altum usque Da propitius discoopertam* 1
teneat. Hie eltvet manus sacerdos di-

44 " Loke pater noster thou be prayande,

Ay to thou here tho priste be sayande,

Per omnia saecula, al on higlit,

Then I wolde thou stonde up right :

For he wil saie with high steuen,

Pater noster to god of heuen :

Ilerken thou with gode wille,

And whils he saies, hold the stille :

Bot answere at temptationem,

Sed libera nos a malo, Amen." Museum MS.

45 " R. Amen. Oremus." Miss. Leofr. " Amen. Oremus." Bangor Pon
tifical.

43 " De or-atione Dominica in missa recitata adeundi Augustinus, (Epist.
lix.) Hieronymus adversus Pelagianos, (lib. iii. pag. 543. Paris.) Cyrillus
Ilieros. (Catech. Mystag. v.) et Gregorius Turonensis. (Lib. ii. de miraculis
S. Martini, cap. xxx. et de Vitis. PP. cap. xvj.)" Georgius. Liturg. Rom.
Pontif. torn. iii. p. 109. The same author adds : " Ritus Dominicae preca-
tionis dicendae, ex S. Gregorio fuit, ut a solo celebrante ea prommciaretur.

Canon

HER FORD.

ciat largam crucem supra cali
cem dicendo :

PER Jff ipsum : aqualem ca-
lici: et cum J ipso : In-
fra calicem : et in ! ipso : lie-
rum largam ut primo: est tibi
Deo % Patri omnipotent!, Ante
calicem , in unitate Spiritus &gt;J
sancti omnis honor et gloria.

Tune reponat corpus in locum
suum et cooperiat calicem : ct
ponat manus super altare et di-
cat:

105

ROM.

labium Calicis, dicens :

PER ip 4- sum, et cum
ip 4- so, et in ip J- so, Bis

signat inter Calicem et pectus,
est tibi Deo Patri % omnipo
tenti, in unitate Spiritus {
sancti, Elcvans parum Calicem
cum Hostia, dicit : omnis honor
et gloria.

fieponit llostiam, cooper it Ca
licem gcnu/lectit, surgit, et di
cit :

PER omnia saecula sacculorum. Amen. Oremus. Prrcceptis
sulutaribus moniti, et divina institutione furniuti audcmus
dice re :

llic sacerdos elevet sursum bra-
chia sua :

Alta voce recitari solrhat, ac hujiis ritns reddit Amalarius. (Lib. iii. cap.
xxix.) In (Jalliis mos fuit, ut a populu oratio Dominica rcpeteretur. (l\Ia-
billtm. De Lit. (iallic. lib. i. v. 2 2.) I lie idem ritus apud (Jnccos etiam
servahatur. In Missa Mozarabum ad sin^ulas fere petifiones populus re-
pondebat, Amen. Hugo Victorinus auctor est (Lilt. ii. xx\i\.) verba ;
Std libera nos a malo.ti choro dicta f uisse. De voce Amen, in fine orationis
Dominica? veterrima expositio Missa? apud Martenium (Tom. i. p. 4/iJ.)
ba?c adnotat : Amen, inquit, signacultirn orationis Dominica? posuere, ubi
fideliter possumus dicere, sequentem : Libera nos, &c."

47 (Discoopertam.) Vide Note 73. p. 59. The reason why it was now held
uncovered, is stated in the rubric of the modern Paris Missal, that the people
might know that the time of communicating was close at hand. One of the
Prayers in the Salisbury Pontifical, at the consecrating of a Paten, refers to
this especial use of it : " Consecrare digneris hanc Patenam in adminis-
trationem Eucharistia?." See the Office in the Monumenta Ritualia. vol. i.

48 Very anciently the people joined with the Priest here in repeating
aloud the whole of the Lord s prayer. This is clear from a passage in S .
Grtgory of Tours. " Factura est an tern cum dominica oratio diceretur,

106 Canon agiffae*

SARUM. BANGOR. EBOR.

PATER noster, qui es in ccelis : Sanctificetur nomen tuum :
Adveniat regnum tuum : Fiat voluntas tua, sicut in ccelo,
et in terra. Panem nostrum quotidianum da nobis hodie: et
dimitte nobis debita nostra, sicut et nos dimittimus debitoribus
nostris. Et ne nos inducas in tentationem. (Chorus responded,
Sar.} Sed libera nos a malo.
Sacerdos privatim : Sacerdos di-

cat :
A MEN. 4 9 A MEN. A MEN.

et statim :

LIBERA nos, qusesumus Domine, ab omnibus malis, prsete-
ritis, prsesentibus et futuris : et intercedente (pro nobis,
Ebor.) beata et gloriosa semper (semperque, Sar.) virgine Dei
genitrice Maria, et beatis Apostolis tuis Petro et Paulo, atque
Andrea, cum 50 omnibus Sanctis, (tuis, Bangor.) 51
Hie committal diaco-
mis patenam sacerdoti
deosculans manum e-
jus : et sacerdos deo*-
culetur patenam : pos-
tea ponat ad sinistrum
oculum : deinde ad dex-
terum : postea faciat
crucem cum patena ul
tra caput : ft tune re-

haec aperto ore ccepit sanctam orationem cum reliquis decantare." He is
relating- a miracle worked in the case of a deaf woman. De mirac. S. Mar
tini. 1. ii. c. 30. This continued in the Gallic Churches up to about the
xj Century : for Ivo Carnotensis observes, that by these words " Prasceptis
salutaribus, &c." the Priest exhorts the people to repeat this prayer with him.
In the earliest ages the Lord s Prayer was only allowed to those who
had been baptized : and in the old Ordo Romanus, it was taught to all
who were about to be admitted to that Sacrament, (on the Easter Eve)
upon the fourth day after the fourth Sunday in Lent. See Bona. torn. iii.
p. 324.

49 Amen: omitted in Miss Leofr.

Canon eg)itrae. 107

HERFORD. ROM.

PATER noster, qui es in coclis : Sanctificetur nomcn tuum :
Adveniat regnum tuuin : Fiat voluntas tua, sicut in coelo,
et in terra. Panem nostrum quotidianum da nobis hodie : et
dimitte nobis debita nostra, sicut et nos dimittimus debitoribus
nostris. Et ne nos inducas in tentationem. (ft. Rom.) Sed
libera nos a malo.

Sacerdos secrete elicit :

\ MEN. A MEN.

Deinde accipit patenam inter
indicem et medium di^itos, et
dicit :

LIBERA nos, qua-sumus Dominc, ab omnibus malis, pnrte-
ritis, praesentibus et futuris : et intercedente (pro nobis,
Her ford.) beata et gloriosa semper virgine Dei ijenitrice Maria,
et(cum, Rom.} beatis Apostolis tuis Petro et Paulo, atque An
drea, cum (et, Rom.) omnibus Sunctis, (tuis, Jlerfonl.}
Tune sumat pa tcnam cum dc.i- .S tifnat .\r cum pattna a frojite
(era manu, et tungat amhos ocu- ad pectus, tt earn osculatur :
los suos cum ea et osculetur cam
dicendo :

50 In many ancient Missals and Sacramentaries other names of Saints arc
round added here. That edited by Pamelius adds, for example, Cyriacus
and Mar tin us. From what Micrologiu says, we may conclude that in liis
time, such additions were allowable at the pleasure of the Priest, or ac
cording to the Use of the particular Church. kt Aliorum sanctorum nomiiia
annumerare non debemus, nisi quos in Canone invenimus antiquitus de-
scriptos, excepto post, Pater noster, in ilia oratione, ubi juxta ordinem quo-
rumlibet sanctorum nomina internumerare possumus." De Ecc. observ.
cap. xiij. The prayer as it stands in the text, is the same as in the Grego
rian and Gelasian Sacramentaries.

ftl This also is the reading of the Bangor Pontifical.

io8 Canon agiffae*

SARUM. BAXGOR. EBOR.

ponat earn in locum
suum dicens :

DA propitius pacem in diebus nostris : ut ope misericord ise
tuse adjuti, et a peccato simus semper liberi, et ab omni
perturbatione securi.

Hie discooperiat calicem, et sumat cor
pus cum inclinatione, transponens in con-
capitate calicis, retinendo inter pollices et
indices, et frangat 52 in tres partes, 53
(primaf radio, Bangor.) dum dicitur :

PER eumdem 54 Dominum nostrum Jesum Christum Filium
tuum.

secundaf radio : secunda frac-

tio :

UI tecum vivit et regnat in unitate Spiritus sancti Deus. 35

52 (Et frangat.} i. e. Corpus: as it is more plainly expressed in the Use
of Hereford. The Roman Liturgy has " accipit Hostiam, frangit earn/
In this distinction is involved a point of no little importance. The Ambro-
sian Missal, has a form still stronger than the old Rubrics of the English
Church : " Corpus tuum frangitur, Christe, calix benedicitur :" Editt. 1560.
1831. and in the beginning of the last Century these words were considered
by many of high authority in the Church of Rome to be so objectionable,
that great efforts were made to expunge them from the Milan Liturgy. The
point was, that they opposed that well known dogma; " integrum Christi
corpus esse in quolibet Hostiae fragmento, integrumque a Fidelibus sumi in
quacunque Hostiae particula/ According to a hymn sung in the Church of
Rome on Corpus Christi day, and formerly also in the Liturgies of the
English Church ; (in die Eucliarifttice, according to the Use of Hereford) :
" A sumente non concisus,
Non confractus, non divisus,

Integer accipitur."

Here again must the plain meaning which these words " sumat corpus et
frangat illud," bear, the meaning which is primitive and true, be explained
away : the Roman Church declares that honestly to say " Frangitur cor
pus Christi/ is heretical : that we must only mean w r hat no one can under
stand, franyuntur species. Such, at any rate, was not the doctrine of the

Canon ajMffae, 109

HERFORD. ROM.

DA propitius pacem in diebus nostris : ut ope misericord itc
tuae adjuti, (signet se cum ea et osculetur earn iterum diccn-
do, Herford.} et a peccato simus semper liberi, et ab omni per-
turbatione securi.

Tune rtponat patenam super Submit tit Patenam Hosti*?, dis-
altare, et discooperto culice, su- cooperit Calicem, senuflectit,
mat corpus Christ i rererenter surgit, accipit llostiam^frangit
in manibus suis, el supra call- earn super Calicem,per medium,
cent frangat illud per medium dicens :
dicendo :

PER eumdem Dominum nostrum Jesum Christum Filium
tuum.

Et illam partem in dexter a Par tan, (ju t c in dertera est,
manufrangat ptr medium di- ponit super Patenam. Dcimle
cendo : e.v parte, yu&lt;e in sinistra rc-

mansitjfrangit particulaw, di
ce ns :
QUI tecum vivit et regnat in imitate Spiritus sancti Deus.

Church Catholic for the first thousand years of her existence : and a;ain,
we, who are members of that branch of it, the English Church, may con
gratulate ourselves, that we are not driven to such extremities of explana
tion in our own times.

53 (Etfrangat in tres paries.) Upon this rite, which Bona calls as it in
deed is, " antiquissimus," and which may be traced up to the most remote
antiquity, I would recommend the reader to consult the authors whom he
cites, and our own very learned writer, Bingham, book xv. cap. iii. with
Sala s reply, in his notes upon Cardinal Bona. torn. iii. p. 328. The Greek
Church divides into four parts, and the Mozarabic Missal orders, into nine
portions : to which separate names are given, having reference to the Life,
Passion, and Glory of our B. Saviour.

Of the three portions into which the English Church used to direct that
the Bread should be broken, one was to be dropped into the Chalice, the
other taken, and the third and largest, either taken by the Priest also, or
distributed to the Communicants, and reserved for the sick. Now, w hen
the Pope of Rome solemnly celebrates, is found a remnant of the ancient
practice ; he divides the third part into two, and communicates the Deacon
and Sub-deacon.

44 Eumdem : omitted in Miss. Lcofr.

M Deus : omitted in Miss. Leofr.

no Canon

SARUM. BANGOR. EBOR.

Hie teneat duas fracturas in sinistra
manu: et tertiamfracturam in dextera
manu in summitate calicis, ita dicens
aperta voce :

)ER omnia ssecula sseculorum. 56 T)ER omnia seecula
Amen. sseculorum.

56 It was after this, and before the " Pax domini," that the ancient Epis
copal benedictions were recited. An account of them may be seen in the
Ritualists, although they no longer are used in the Roman Church ; I
would refer the reader also to my Dissertation on the Service Books : Mo-
uumcnta Ititualia. vol. i. under the title, " Benedictionale."

According to the Mozarabic Missal, Priests were allowed to give this
benediction: and the 18th Canon of the 4th Counc. of Toledo, insists on
their doing so : " Nonnulli Sacerdotes post dictam Orationem Dominican!
statim communicant et postea benedictionem Populo dant : quod deinceps
interdicimus : sed post orationem Dominicam, benedictio in Populum se-
quatur." Mabillon sai/s, that the same permission existed very anciently
in the Gallic Liturgy. De Lit. Gall lib. i. 4. 13. The reader will find one
or two examples of these Episcopal Benedictions, in the Additional Notes,
which will enable him to judge of their general character.

The Episcopal benedictions during the Service of the Holy Communion
are not unfrequently alluded to in ancient documents. For example : in
the year 1309, before the Council of London, a solemn Mass was celebrated :
" Et est sciendum, quod Norwicensis, qui celebravit missam, dedit so-
lemnem benedictionem in missa." Wilkins. Concilia, torn. ii. p. 304. Again,
in the account of the Mass before a Provincial Synod in the same year, we
read : "In fine vero missae, ante Agnus Dei, praedictus Episcopus Norvvyc.
de praecepto et licentia speciali Cantuar. archiepiscopi solennem benedic
tionem super populum fecit. Expleta missa archiepiscopus benedictionem
populo dedit." Concilia, torn. ii. p. 312.

At this period also of the Service denunciations of excommunications,
and prayers sometimes were to be said : some examples of which are given
by Bona: and Angela Rocca, " de Campanis/ To those I would add from
Wilkins: " Advertentes insuper praesentium turbationum pericula, quas
veraciter ex nostris excessibus et delictis causari creduntur, ad quorum
inde remedium opportunum decet et expedit divinum implorare subsidium :
vobis caeterisque coepiscopis antedictis injungimus, ut psalmos et orationes
pro pace, antequam dicatur Pax Domini, intra missas et processiones
pnblicas, prout jamdudum mandabamus, dici ac fieri faciatis, et faciant di-
ligenter." Concilia, torn. ii. 222. A.D. 1296.

The following also from the oath of an Abbot of Westminster, for fulfil
ling the Will of K. Henry VII. " Item I shall cause every monke singing

and sayeing in the Chapitre Masse in the said monasterie to sing and

sey deuoutly for the same kyng, at euery such masse after the fraccion of
the Holy Sacrament, and before the holye prayer of Agnus Dei, all such

Canon agiffae, 1 1 1

HERFORD. ROM.

In maneant diuc paries in sinis- A Ham mediam par tern cum
tra mami : et ttrtia in dextera, ipsa sinistra ponit super Pate-
tt dicat : nam, et dextera tenens particu-

lam super Calicem, sinistra Ca-

liccm, dicit :

PER omnia srecula saeculo- T3^R omnia saecula saeculo
rum. Amen. JL rum. !. Amen.

special Psalms, Orations and Prayers for the same kynp, as be conteigned
in the same indentures." Dn^dalc. Monast. Anglic, vol. i. p. 271).

To this part of the Service are also to be referred the Preces in prostra-
tione, which are commonly found in the printed editions of the Sarum
Missal: according to the rubric: " Kt sciendiim est quod in oinni missa
quando de feria dicitur flat prostratio a toto choro statim post Sanctits usque
]*&lt;ix Domini, per totum annum : nisi a Pascha usque, Dctts omnium."
These prayers consisted of three psalms Detu venerunt gentes : Dens mise-
natnr nostri : and Domine in nrtitte tun : followed by some Verses and
Responses, and three Collects. \ i/.. " Oremus. Deus (jui admirabili provi-
dentia cuncta disponis, te suppliciter exoramus: ut terrain quam unigrnitus
Filius tuns proprio sanguine consecra\it, de manibus inimicorum crucis
Christi eripiens restituas cultui Christiano, vota fidrlium ad ejus liberatio-
nem instantium misericorditer dirigendo in viam pacis a i tern;e.

Oratio. Re^e qiKesumus, Domine, famulum tuum pontificem nostrum :
et intercedente beata Dei genitrice semperque virgine Maria, cum omnibus
sanctis tuis, pratiai tmc dona in eo multiplica: ut ab omnibus liberetur
ofl ensis : et temporalilnis non destituatur auxiliis : et sempiternis gaudeat
institutis.

Oratio. Da, qua sumus omnipotens Deus, famulo tuo rc^i nostro sulu-
tem mentis et corporis : ut bonis operibus inhaerendo, tua i semper virtutis
mereatur protectione defendi. I*er eundem Christum Domiuum nostrum.
Amen. Scquatitr. Pax Domini. &c." The first of these at least, is to be
traced to the ara of the Crusades.

A similar Office is appointed in the other English Missals : but (hey vary
as to the days on which it may be said. Thus, the York Use appoints two
different arrangements of psalms and prayers : the Bangor has one only :
and so the Hereford. The order of this last is as follows.

" In missa de die rclde pace vel pro familiaribus : dicantnr preces hoc inodo.
(juando saccrdos /nine missum celcirans, postt/uam Paler noster dijcrrit et
Per omnia saecula saeculorum : (tntefjuam dicat Pax domini, dicantur hi
psalmi a sacerdote cum ministris, et similiter a choro sub silentio : videlicet,
l&gt;s. Domine in virtute tua. Deus misereatur. ps. La?tatus sum. Dictis
psalmis : dicatur Kyrie eleyson. &c." Then follow verses and responses
as in the Salisbury Use : after which these three collects.

" Oratio. Da quaesumus, Domine, famulo tuo." as above.

" Alia oratio. Miserere quxsumus, Domine, populo tuo : et continuis
tribulationibus laborantem propitius respirare concede. Per Dominum.

Alia oratio. Deus, a q\io snncta desideria, recta concilia et justa sunt

Canon 9@itrae,

SARUM. BAXGOR. EBOR.

Hie facial ter signum

crucis dicens :

AX Do 4- mini sit sem % per vo %* biscum.

Chorus respondeat : Chorus res-

pon cleat a pert a
voce.
T cum spiritu tuo.

Ad Agnus Dei dicendum^ acccdant dia-
conus et subdiaconus ad sacerdotem nter-
que a dextris : diaconus propior, subdia
conus remotior, et dicant privatim : 5Q

A GNUS Dei, qui tollis peccata mundi, miserere nobis. 59
A GNUS Dei, qui tollis peccata mundi, miserere nobis.

opera: da servis tuis illam quam mundus dare non potest, pacem, nt et
corda nostra mandatis tuis dedita, et hostium sublata formitudine tempora
sint tua protectione tranquilla. Per Dominum nostrum Jesum Christum
Filium tuum, qui tecum vivit et regnat, in unitate Spiritus sancti Deus, per
omnia saecula sagculorum. Amen.

57 See a very learned disquisition in Gerlert. De Musica. torn. i. p. 454.
&c. as to the ancient custom of singing or saying this, and whether the peo
ple joined with the Choir. A passage in ./Elfric s Homilies appears to
prove that in his time, the Agnus Dei was sung in the Churches of England.
" Be f&gt;am singafc Godes J?eowas aet aslcere msessan. Agnus Dei qui tollis
peccata mundi, miserere nobis. fcat is on urum gej?eode. &c." Horn, in di.
sanct. Paschae. It was forbidden on Easter Eve in that age by the Canons
of ^Elfric: (whether the same JSlfric I cannot say.) " On Easter Eve, let

Canon

HEHFORD.

Deinde cum parte hostile quam
tenet in inanu dexter a fiant
ires cruces supra calicem, dicen-
do;

1 1 3

ROM.

Cum ipsa particula signat ler
super Calicem, dicens:

Domini sit *J semper vobis *J cum.

T cum spiritu tuo.

Particuhim ipsam immittit in
( alicetti , dicens secreto :

H7EC commixtio et conse-
cratio Corporis et San-
guinis Domini nostri Jesu
Christi,fiat accipientibus nobis
in vitam ;etcrnuin, Amen.

Ad Agnus Dei diccndion, ac- Cropcrit Calicrm, genuflect it,
cedanl diaconus et suhdiaconus surgit, et inclinatus Sacramtn-
ad saccrdotem uterque a dextris : to, junctis manibus, et tcr pec-
diaconus propior et subdiaconus tus percutiens, dieit :
remotior: et dicant privatini :
A GNUS Dei, qui tollis peccata nuindi, miserere nobis.

( i\US Dei, qui tollis peccata mundi, miserere nobis.

there not be sung at the mass-offering, neither Aynus Dei, nor Com-
niiiiiia, but amonj; those who desire the housel, let the chanter begin
Alleluia. &c." Thorpe. Antient Laws and Institutes, vol. ii. p. Soi).

ifl " Then eft sone tho prist wil save,

Stande stille and herken him al waye :
He saie AGNUS thryse or he cese,
Tho last worde he spekis of pese :

Then is gode of god to crave,

That thou charyte may haue :

There when tho prist pax wil kis,

Knele thou and praye then this." Museum MS.

49 The Canon of the Leofric Missal ends here.

Canon

SARUM. BANGOR. EBOR.

GNUS Dei, qui tollis peccata mundi, dona nobis pacem.

Hie cruce signando deponat dictam ter- Hie deponat tertiam
tiam partem hostile in sacramento san- partem hostile in san-
guinis (in sanguine, Bangor.) sic dicen- guine dicens ;
do:

HMC sacrosancta commixtio corporis et sanguinis Domini
nostri Jesu Christi fiat mihi (nobis, Ebor.) et omnibus 61
(omnibusque, Sar.) sumentibus salus mentis et corporis : et ad
vitam seternam (promerendam et, Sar. et Bangor.) capescendam 62
prseparatio salutaris. 63

PER eundem Christum Dominum T)ER eundem Domi-
nostrum. Amen. JL num nostrum Je-

sum Christum Filium
tuum. Qui tecum vi-
vit et regnat.
Antequam pax detur dicat sacerdos :

DOMINE, sancte Pater, omnipo-
tens seterne Deus : da mihi hoc
sacrosanctum corpus et sanguinem
Filii tui Domini nostri Jesu Christi ita
digne sumere : ut merear per hoc remis-
sionem omnium peccatorum meorum
accipere et tuo Sancto Spiritu repleri,
et pacem tuam habere. Quia tu es
Deus (solus, Bangor.) et non est alius

eo Propter denique schisma e medio tollendum, et propter pacem
Christi fidelibus a Deo impetrandam, ad hanc usque diem remansit Ritus
dicendi, Dona nobis pacem, in tertio Agnus Dei, dum celebratur Missa.
Antiquitus enim tribus vicibus uniformiter dicebatur ; miserere nobis : sed
ob multas et varias Ecclesias olim adversitates Ecclesia coepit ad Dominum
de tribulatione clamare : Dona nobis pacem." Anyelo Rocca. De Campanis.
cap. xviij. He goes on to quote from Innocent, the practice still observed
" in Basilica Lateranensi " as being the most ancient Church, of repeating
the miserere nobis three times : and complains that Durand in his Rationale,
lib. iv. cap. 25, has spoken of this, and of the alteration, without acknow
ledging the authority of Innocent.

61 The Bangor Pontifical reads, " omnibusque."

Canon ajMffae. 1 1 5

HERFORD. ROM.

GNUS Dei, qui tollis peccata mundi, dona nobis pacem.

Tune partem quam tenet in
dexter a manu ponat in calice
dicendo ;

H^EC sacrosancta coramix-
tio corporis et sanguinis
Domini nostri Jesu Christi fiat
milii et omnibus sumentibus
salus mentis et corporis : et ad
vitam aeternam promerendam
et capescendam prreparatio sa-
lutaris. Per eundem Christum.
etc.

Oratio. Dcindc junctis inanibus super

al/are, inclinatus dicit seqnentcs
Oraliones.

DOMINE Jesu Christe, qui dixisti Apostolis tuis : pacoin
ineam do vobis, pacem rolinquo vobis: (Pacem relinqiio
vobis, pacem mcam do vobis: /iW.) ne respicias peccata mea,
sed fidem Ecclesiae tm : eamque Becundum voluntatem tiuim
pacificare et coadunare dignare : (digneris. Horn.} Qui vivis ot
regnas Deus, per omnia sircula saeculorum. Amen.

63 Ad vitam feternam capescendam/ IJanp^or Ponlitical.

63 This prayer is a very remarkable one, retained as it was so long in the
English Church, after the Communion of the Cup had been denied to the
laity. It is not in the Roman Use, in the editions of the 15th Century.
Archbishop Crannier in his Answer of the Devonshire rebels, was not for
getful of the argument which this prayer so decidedly aftbrds, for the Com
munion in both kinds. Vide Remains, vol. ii. 217.

The mystical intention of the Immission into the Cup is explained by
Micrologus. " Ad designanduin corporis et animae conjunctionem in resur-
rectione Christi." Cap. xvij. And to the same effect Innocent the Third,
" Commixtio panis et vini, designat unionem carnis et animae, quae in re-
surrectione Christi denuo stint uiiitae."

Canon

SARUM. BANGOR.

praeter te : cujus regnum gloriosum per-
manet in ssecula sseculorum. Amen.
77/6- osculetur sacerdos corporalia in dex
ter a parte et summit atem calicis, et pos-
tea diaconum dicens :

&gt;AX tibi et eccle- T&gt; AX tibi et
f ecclesise
Dei.

sise.

Rcsponsio :

cum spiritu tuo

Responsio di-
aconi ;

T cum
spiritu

tuo.

Diaconus a dextris sacerdotis ab eo pa-
cein recipiat^ et subdiacono porrigat :
deinde ad gradum chori ipse diaconus
pacem portet rectoribus chori: et ipsi
pacem choro portent uterque sute parti
incipiens a majoribus. Post pacem da-
tam dicat sacerdos orationes sequentes
privatim, antequam se communicet : te-
nendo hostiam duabus manibus :

EBOR.

Hie detur osculum pa
ds dicendo :

HABETE vincu-
lum pacis et ca-
ritatis, ut apti sitis
sacrosanctis mysteriis
Dei.

II ic incline t se sacerdos ,
dicens orationes sequen-
les antequam commu
nicet, tenendo hostiam
duabus manibus:

04 {Diaconus pacem recipiat.) Pax : instrumentum, quod inter Missarum
solemnia populo osculandum praebetur. Du Canye. Gloss. The intro
duction of the Pax instead of the old practice of mutual salutation was not
until about the thirteenth century. In a Council held at York, in the year
1250, under W alter Gray, Archbishop, the earliest mention occurs of the
Pax, or Osculatorium, as used in England. It is named among the orna
ments and furniture of the Altar, which were to be provided by the parish
ioners. Wilkins. Concil. i. 698. Again, in the same collection, ii. 280, we
find a similar order to have been made in the province of Canterbury, in the
year 1305, at the Council of Merton: " tabulas pacis ad osculatorium."
Both of these Constitutions are to be found also in Johnson s Eccles. Laws,
vol. ii. Several figures of the Pax are given in works relating to the sub
ject, and in many of the printed editions of the Sarum Missal it is repre
sented as part of the furniture of the Altar, in the woodcut which commonly
precedes the Service for Advent Sunday. Le Brun, torn. i. p. 292, has an
interesting disquisition on the subject of the Pax : and in a note states that
why it also, in its own turn fell into disuse abroad, was on account of quar-

Canon

UERFORD.

117

ROM.

Tune offerat pacem : sed prime Si danda est pa.r, osculatur al-

osculetur calictm : deinde altarc tare, et dans paccm, dicit :
dicendo :

HABETE vinculum carita- TT)AX tecuin.

tis et pacis, ut apti sitis JL
sacris mysteriis Dei.

Et osculando mimstrum dicat :

PAX Christi ct sanctx occle- TT* T cum spiritu
siae tibi et cunctis ccclesiiu JL^
filiis.

rels about precedency which it occasioned among the people. Notices of
the Pax are common in the Monastic and Church Inventories. See also the
Injunctions given (1548. 2 Edwd. vj.) to the Deanery of Doncaster. " And
the clerk in like manner shall bring down the Pax, and standing without the
Church door, shall say boldly to the people these words : 4 This is a token
of joyful peace, which is betwixt God and men s conscience. Christ alone
is the peace-maker, which straitly commands peace between brother and
brother. Hierurgia Anglic, p. 2. In the Rites of Durham Abbey we are
told, that they possessed " a marvelous Faire IJooke, which had the Epis
tles and Gospels in it, the which booke had on the outside of the coveringe
the picture of our Saviour Christ, all of silver whiche booke did serve for
the Pax in the Masse." P. 7. A book which an Abbot of Glastonbury
gave to his Church there, might have, and possibly did answer the same
purpose. Unum textum argenteum et auratum, cum crucifixo, Maria
et Johanne, splendidus emalatum." Jo/tan. Glatton. de rebus Glaston.
Hcarne. p. 265.

Canon

SARUM.

BANGOR.

DEUS Pater, fons et origo totius
bonitatis, qui ductus misericordia
Unigenitum tuum pro nobis ad infima
mundi descendere, et carnem sumere
voluisti : quam ego indignus hie in ma-
nibus meis teneo :

Hie incline? se sacerdos ad hostiam di-
cens :

TE adoro, te glorifico, te tota cordis
(ac mentis mece, Bangor.) inten-
tione laudo : et precor, ut nos famulos
tuos non deseras, sed peccata nostra
dimittas : quatenus tibi soli Deo vivo et
vero puro corde ac (et, Bangor.) casto
corpore servire mereamur. (valeamus,
Bangor.^ 5 ) Per euridem Christum Do-
minum nostrum. Amen.

DOMINE Jesu Christe, Fili Dei
vivi, qui ex voluntate Patris coo-
perante Spiritu sancto per mortem tuam
mundum vivificasti : libera me, (quseso,
Bangor.) per hoc sacrosanctum corpus
et hunc sanguinem tuum a cunctis ini-
quitatibus meis, et ab universis malis :
et fac me tuis semper obedire mandatis :
et a te nunquam in perpetuum permittas
separari : (separari permittas. Salvator
mundi, 66 Bangor.) Qui cum Deo Pa-
tre, et eodem Spiritu sancto, vivis et reg
nas Deus : per omnia ssecula sseculo-
rum. Amen.

/^lORPORIS et sanguinis tui, Do-
mine Jesu (Christe, Bangor.) sa-

EBOR.
REMUS.

DOMINE, sancte
Pater, omnipo-
tens seterne Deus, da
nobis hoc corpus et
sanguinem Filii tui
Domini Dei nostri Je-
su Christi ita sumere,
ut mereamur per hoc
remissionem peccato-
rum nostrorum acci-
pere et tuo sancto Spi-
ritu repleri : quia tu es
Deus, et praeter te non
est alius nisi tu solus.
Qui vivis et regnas
Deus.

.REMITS.

lERCEPTIO cor^
poris et sanguinis

The Bangor Pontifical also reads, " valeamus/

Canon SBJiflTac. 119

HERFORD. ROM.

Oratio.

DOMINE, sancte Pater,
omnipotens aeterne Deus,
da mihi hoc sacrosanctum cor
pus et sanguinem Filii tui ita
digne sumere ut merear per hoc
remissionem omnium peccato-
rum meorum accipere : et tuo
sancto Spiritu repleri : quia tu es
Deus solus, et praeter te non est
alius: cujus regnum et impcri-
um sine fine permanet in sajcula
saeculorum. Amen.

Alia oratio.

DOMINE JesuChriste, Fill Dei vivi, qui ex voluntate Patris,
cooperante Spiritu sancto, per mortem tuam munclum vivi-
ficasti : libera me per hoc sacrosanctum corpus et sanguinem
tuum, ab omnibus iniquitatibus meis et (ab, Hcrford.} universis
malis, et fac me tuis semper obcdirc (inhserere, Rom.) mandatis,
et a te nunquam in perpetuum permittas separari. (et a te nun-
quam separari permittas. Rom.)

QUI vivis et regnas cum ^AUI cumeodem Deo Patre
Deo Patre in unitate ^ et Spiritu sancto vivis et
ejusdem, etc. regnas Deus in sajcula saiculo-

rum. Amen.

lERCEPTIO Corporis tui,
Domine Jesu Christe,

66 This is an important variation : with which agrees also the Bangor
Pontifical.

120

Canon

SARUM. BANGOR.

cramentum quod licet indignus accipio :
non sit mihi judicio et condemnation},
sed tua prosit pietate corporis mei et
animae saluti. Amen.

EBOR.

tui, Domine Jesu
Christe, quam indignus
sumere prs&sumo : non
mihiveniat adjudicium
nee ad condemnatio-
nem, sed pro tua pietate
prosit mihi ad tuta-
mentum animse et cor
poris. Qui cum Deo
Patre et Spiritu sancto
vivis et regnas Deus.
.REMUS.

DOMINE Jesu
Christe, Fili Dei
vivi, qui ex voluntate
Patris, cooperante Spi
ritu sancto, per mortem
tuam mundum vivifi-
casti : libera me per
hoc sacrosanctum cor
pus et sanguinem tuum
ab omnibus iniquitati-
bus et universis malis
meis : et fac me tuis
obedire prseceptis et a
te nunquam in perpe-
tuum separari permit-
tas. Qui cum Deo
Patre et eodem Spi
ritu sancto vivis et reg
nas Deus. Per om-
nia ssecula sseculorum.
Amen.

Canon

DEUS Pater, fons et origo
totius bonitatis, qui mi-
xericordia ductus Unigenitum
tuum pro nobis ad infimu mundi
descendere, et carnem sumcrc
voluisti, quern ego indignus et
miserrimus peccator liic muni-
bus teneo, te adoro, te glori-
fico, te tota cordis intentione
laudo, et precor ut nos famulos
tuos non deseras sed peccata
nostra deloas : quatenus tibi
soli Deo vivi et vero, puro
corde et casto corpore semper
servire valeamus. Pereundem.
/ 4 GIMUS tibi Deo Patri
JTjL gratias pro jam beatifi-
catis, postulantes eorum inter-
ventu apud te adjuvari : pro
liis autem qui adhuc sunt in
purgatoriis locis, offerimus tibi
Patri Filium : supplicantes ut
per hanc sacrosanctam hostiam
eorum poena levior sit et bre-
vior: pro nobis autem quos
adhuc gravant peccata carnis
et sanguinis immolamus tibi

121

ROM.

quod ego indignus sumere prnc-
sumo, non mihi proveniat in
judicium et condemnationem :
sed pro tua pietate prosit mihi
ad tutamentum mentis et cor-
poris, et ad medelam percipi-
endam. Qui vivis et regnas
cum Deo Patre in imitate Spi-
ritus sancti Deus, per omnin
saecula sieculorum. Amen.

Gcnujlcctit, sttrgif, ct (licit :

PAX KM coclestem accipi-
am, et nomen Domini in-
vocabo.

Dcindc paruin inclinatus, acci-
pit auilhis partcs llostitc inter
pollicctn ct indicem sinistr&lt;c
manus, ct patcnavi inter cuni-
dcm indicem ct medium, ct dc.i-
taa pcrcuticns pi ctus, c/cradi
aliquantulum \-oce, (licit tcr de
vote ct humiltier :

D( )M I X K non sum dignus,
ut intres sub tcctuin me-
um : sed tantum die verbo, et
sanabitur aninia mea.

122

SARUM.

Canon

BANG on.

EBOR

Ad corpus dicat^ cum
humiliatione antcquam
percipiat :

Ad corpus
cum inclinati
ons antequam
percipiat di-
cat :

AVE in seternum sanctissima caro
Christi : mihi ante omnia et super
omnia summa dulcedo. Corpus Domini
nostri Jesu Christi sit mihi peccatori
via et vita. (Amen. Bangor.}

IN nomine J- Patris,
et Filii, et Spiritus
sancti.
flic sumat corpus^ Hie debet sa-

Hie sumat corpus cruce
prius facta cum ipso
corpora ante : deinde
ad sanguinern dicens :

Domini

V nostri Jesu Christi

sit mihi remediumsem-
piternum in vitam seter-
nam. Amen.

67 In the first edition of the " Ancient Liturgy," I was obliged to leave
a part of this prayer conjecturally supplied in Italics : " apud te adjuvari :
et pro defunctisfidelibus offerimus &c." As I then stated in a note, this was
because one of the two copies of the Hereford Use in the Bodleian Library
had an erasure in this place, which was supplied with those words in an old
hand, though (as I also remarked) they could not be those which originally
had been there : and the other had lost the leaf altogether. I was not then
aware (through some error which I cannot now account for) that the copy
which I spoke of as being in S. John s College, Oxford, was not a York,
(see Pref. 1st Edit, p.lxxviij) but a Hereford Missal. This Book upon ex
amination, though very imperfect and mutilated in many places, yet happily
supplies the perfect text, in this important prayer, as I have given it above.

Since the publication of that edition, I have also found this prayer, occu
pying somewhat the same place in the Canon, in the MS. Missal said to
have belonged to the Church of St. Paul s, London ; and of which I have
spoken in the Preface to the present Edition.

68 It will be observed that the English Uses differ in the Form at receiv
ing. When the sacred Elements were delivered to the people, there was
also a considerable variety in the words used. From S. Ambrose, de
Sacramentis, Lib. iv. cap. 5 ; and from S. Augustine, Serm. 272. 332. we
may conclude that the simple words, as in the Clementine Liturgy, were

Canon

HERFORD.

Patri Filium : obsecrantes ut
peccata quae ex carne et san
guine contraximus caro mun-
det, sanguis lavet Unigeniti
Filii tui Domini nostri Jesu
Christi. Qui tecum vivit. 07
Tune mclinet se supra calicem,
et valdc devote pcrcipiat corpus
Christi, sed ante percept ioncin
dicat :

ROM.

Postea dexter a se si g nans cum
Hostia super Pattnam^ (licit :

Domini nostri
.l&lt;su Christi sit animw
mea remedium in vituin l
nam. Amen.

IOKPUS Domini nostri
u Christi custodial
animam meain in vitain ajtcr-
iiam. Amen.

Sunlit niL rcntcr ambas paries
lloslite,jungit inanus, et yin es-
cit aliquantulutn in meditatione

said : " Corpus Christi : " to which was answen d " A men." Many forms
oflater aj^es, in delivering both the Body and the Jiloud to (In 1 people, may
be seen collected in (jeoryius. torn. iii. lib. iv. cap. xi\. Several again in the
various Orders printed by Marttnc, in his first volume: de Ant. Hitibus.
Alivroloyus gives this : " ( orpus et sanguis Domini nostri Jesu Christi pro-
ficiat tibi in vitam leternam." Cap. 2, }.

69 (sumat) i.e. standing. The Popes were accustomed to receive the Ku-
charist sitting: but it would seem that HOW they stand, as other Uishops
do, and do not resume their seat until after the rite is finished of washing
the hands. See Angela Roeca. " De solemni Communione Summi Ponti-
ficis." Opera, torn. i. p. 10. It is not out of place to add briefly that this
author appears to doubt, that the Bishops of Home ever received sitting.
" Dicitur Suinnuis Pontifex sedere, duni communicat ; vel quia ipse anti-
quitns in communicando sedebat, vel (juasi sedentis instar communicabat,
sicut praesens in tempus fieri solet. Summus namque Pontifex ad solium
stans, noil sedens, ad majorem venerationem repraesentandam, ipsi tamen
solio, popnlo universe spectante, innixus et iucurvus, quasi sedens commu
nicat, Christum Dominum cruci affix urn, in eaque quodam modo reclinan-
tem repraesentans." P. 20. We cannot read these last words without pain
and sorrow : such gestures for such an end, surely sprung not from that re
verence which men ought to feel.

124

Canon

SARUM.

cruce prius facia cum
ipso corpore ante os.

BANGOR.

cerdos intime
meditaridein-
carnationej ca-
ritate, passi-
one, et de di-
ra morte Jesu
Christi, guas
pro nobis pas-
sus est et cti-
am voluntarie
sustimiit. Et
sic cum timo-
re et reveren-
tia magna cor
pus Christi et
sanguinem su-
mat : cruce de
ipso corpore
prius facta an
te os ejus reci
pient s.

Deinde ad sanguinem cum magna devo-

tione dicens :

AVE in aeternum coelestis potus,mi-
hi ante omnia et super omnia sum-
ma dulcedo. Corpus et sanguis Domini
nostri Jesu Christi prosint mini pecca-
tori ad remedium sempiternum in vitam
seternam. Amen. In nomine J Pa-
tris, etc.

EBOR.

Hie sumat sanguinem : Hie sumat to-
quo sumpto 70 inclinet turn sanguin-

ANGUIS Domini
ostri Jesu Christi
conserve! me in vitam
seternam. Amen.
/CORPUS et san-
V_^ guis Domini nos
tri Jesu Christi : custo-
diat corpus meum et
animam meam in vitam
SB tern am. Amen.

70 If any were to be communicated during the Mass, this was the time
appointed : as it is still directed in the Ritus celebrandi Missam. " Si qui

Canon 00iffae.

125

HERFORD.

ROM.

sanctissimi Sacrament i. De-
inde discooperit Calicem, gcnu-
ftcctit, colligit fragment a , si qiue
si nt, extergit Pattnnm super
Calicem, interim dicens :

QUID retribuam Domino
pro omnibus, quae retri-
buit mihi ? Calicem salutaris
accipiam, et nomen Domini
invocabo. Laudans invocabo
Dominum, et ab inimicis meis
salvus ero.

Ante percept ionem sanguinis di- Acdpit Culiccm inanu
cat : et eo sc signans, dicit :

SANGUIS Domini nostri
Jesu Christi conscrvct ani-
mam meam in vitam leternam.
Amen.

SAN&lt;
Jt i-

ANGUIS Domini nostri
Jesu Christi custodiat ani-
111 am meam in vitam acternam.
Amen.

Sumit totum Sanguinem cum
particula. Quo sumplo, si qui

sintcommunicandi in Miss.-x, saccrdos post sumptionem sanguinis, antequam
se purificet, facta genuflexione, pon.it particulas, &c." Tit. x. 6. The

i26 Canon

SARUM. BANGOR EBOR.

scsacerdos, et clicat cum em : quo sum-

devotione orationem se- pto et calicc al-

qucntem : tari super posi-

Rubricce Generates of the modern Paris Missal are particular on one point.

" Si qui sint sacram Communionem accepturi, Sacerdos non eos differat
post Missas finem sine necessitate. Ordo enim postulat, ut Communio po-
puli fiat intra Missam, et immediate sequatur Communionem Sacerdotis."
Cap. x.

Upon the mode of receiving, I need scarcely remind the reader of the
famous passage in S. Cyril, Catech. My stag. v. cap. xxj. : and according to
the same feelings the Church has always insisted upon outward gestures of
reverence and awe ; not merely by way of decency as on less solemn occa
sions, but here as of actual necessity. As S. Augustine declares: " nemo
Carnem illam manducat, nisi prius adoraverit." Enar. in Ps. xcviii.5. I
shall only add a passage from S. Chrysostom, as cited and translated in
Ashwell s Gestus Eucharisticus." Oxf. 12mo. 1663. p. 44. (in which the
reader will find this subject well considered.) " This Body the wise men
reverenced, even when it lay in the Manger, and approaching thereto, wor
shipped with great fear and trembling. Let us therefore, who are citizens
of Heaven imitate at least these Barbarians. But thou seest this Body not
in the Manger, but on the Altar : not held by a woman, but presented by
the Priest. Let us therefore stir up ourselves, and shew far greater rever
ence than those Barbarians, lest by our careless and rude coming, we heap
fire on our heads/ Homil. xxiv. Cf. also Ashwell, p. 46. and p. 120.
And in Lactantins de morte persec : the vision of S. Perpetua : cited by
Gerbert. torn. i.p. 125. " Ego accepi junctis manibus."

How long the custom continued of receiving the Eucharist into the hands,
and permission also to carry it home, is most uncertain. There is a Canon
of the Council of Toledo ; A. D. 400. " Si quis, acceptam a Sacerdote Eu-
charistiam, non sumpserit, veluti sacrilegus repellatur." But this is di
rected against the heresy of the Priscillianists. It seems certain that the
old form was first given up at Rome, before the age of S. Gregory the
Great : and that for some long time after it was still retained in other
Churches. Mabillon tells us of a certain Abbess, S. Odilia, into whose
hands not only the Body, but the Cup, was delivered in the 8th Century.
Preefat. in Sac. III. Benedict, p. i. Observat. x. Genryius, torn. iii. p. 174.
from whom I quote the above, cites also S. Caesar. Arelatensis, who proves
that men and women received differently. " Viri enim, quando ad altare
accessuri sunt, lavant manus suas, et omnes mulieres nitida exhibent lin-
teamina ubi Corpus Christi accipiant." See, almost word for word, S. Au
gustine, Sermon. 152. (cit. Casalius. p. 91.) There is an express canon, in
the year 578: " Ne liceat mulieri nuda manu Eucharistiam aecipere."
Condi. Autisiodor. And another Canon of the same council orders that,
" Unaquaeque mulier, (quando communicat) dominicalem suam habeat."
As to what this dominicale was, Baronius, Mabillon, and many others,
suppose it to be the same as the linteamina above : but Stephen Baluze says

Canon e^iCTac, 127

HERFORD. ROM.

sunt communicandi, eos com-
municet, antcqaam se purificct.
Post fa dicit :

it was a covering for the head, resting his opinion upon a Council of An
gers : " Si mulier communicans doininicale suuin super caput sun in non
liabuerit, usque ad aliuin diem non comtnunicet." One thing is clear, that
then women were not permitted to receive with uncovered hands. To re
turn to men : in the year G80, Bede records the death of Ciedmon, a monk ;
a layman. Feeling himself dying, " Interrogavit, si eucharistiam intus
haberent. Rursus ille ; et tamen, ait, aflerte mihi eucharistiaro. Qua
accepta in manu, interrogavit, si omnes placidum erga se animuin haberent,
&c." Hist. Eccles. lib. iv. cap. 24.

Very anciently there seems to have been great difference of practice as to
the administration of the Cup by Deacons. Martcne. de Ant. If it. lib. i. c.
iv. brings many examples by which he proves that it was not only allowed
but general: and there is the well known complaint of S. Lawrence to Pope
Sixtus : " Quo sacerdos sancte sine diacono properas . nunquid degenerein
me probasti ? experire, utrum idoneum Magistrum elegeris, cui commisisti
Dominici Sanguinis dispensationem." As Mcrati remarks upon Gncantns.
torn. i. p. 23O, citing this : S. Lawrence says not the Body, but the Blood :
and this, as if it were an especial part of the Office of Deacons. On the
other hand, we have S. Chrysostom, Horn. !(&gt;. in Matt, declaring that none
but a Priest can administer the Cup: and the xvth Canon of the 2nd
Council of Aries, decreeing, that when a Priest is present, a Deacon may
not administer " the Body of the Lord : " which seems still further to limit
the Canon of the Council of Nice, viz. that Deacons should not to Priests
44 give the Body of Christ." The xvitli of the Canons of .Klfric allows
Deacons to "baptize children, and housel the people:" which, if there
should be any doubt, is fully explained in the Pastoral Epistle of the same
Klfric: " the deacon may give the bread, and baptize children." Thorpe.
Ancient Laws and Institutes, vol. ii. 319. 379.

But this Canon of the Council of Nice may be reconciled with the others,
by remembering that by it, Deacons were forbidden to distribute to Priests
only : and in this case, there would be conveyed a tacit permission that
they might to the Laity. There seems to be no ground for supposing that
the Nicene Fathers intended in any way to oppose the custom of the first
and Apostolic age, when, as S. Justin tells us, (Apolog. ii.) the Deacons
conveyed the Eucharist to the absent and the sick. The 38th Canon of the
4th Council of Carthage A.D. 252. is very much to the point. " Pra?sente
Presbytero, Diaconus Eucharistiam Corporis Christi popnlo, si necessitas
cogat, JHSSUS eroget." And with this Li/ndicood agrees, in his Gloss upon
the text, Diaconi baptizare non prasumant, nisi $c. * In casu necessitatis,
absente Presbytero, potest Diaconus suo jure baptizare, et Corpus Christi
erogare infirmis : sed in Ecclesia praesente presbytero, non potest, etiamsi
necessitas exigat, nisi jussus a presbytero, puta, cum multi shit qui indigent
Baptismo, et presbyter non potest omnibus sufticere. Similiter, si multi

128 Canon a@itrae.

SARUM. BANGOR. EROR.

to, inclinans se
sacerdos cum
magna veneta-
tione in media
altar is et cru-
cem respiciens
dicat hancora-
tionem sequen-
tem.

GRATIAS tibi ago, Domine, sancte
Pater, omnipotens seterne Deus :
qui me refecisti de sacratissimo corpore
et sanguine Filii tui Domini nostri Jesu
Christi : et precor, ut hoc sacramenturn
salutis nostrse quod sumpsi indignus
peccator, non veniat mihi ad judicium
neque ad condemnationem pro mentis
meis : sed ad profectum corporis et ani-
mae in vitam seternam. Amen.

volunt accipere Corpus Christi, nee presbyter sufficit omnibus/ Lib. iii.
tit. 24. Baptisterium habeatur. So that in all these cases, an express com
mand from the Priest was thought necessary, that Deacons might not pre
sume and attempt even perhaps to consecrate : as may be inferred from the
25th cap. of the Council of Laodicea, cited by Cassander, Opera, p. 73.
" Non oportet Diacono panem dare, nee Calicem benedicere." One word
upon the address of S. Laurence to Pope Sixtus cited above. I would re
mind the reader that in the text of the Benedictine Edition of S. Ambrose,
upon whose authority the tradition mainly rests, the reading is not dispensa-
tionem, but consecrationem. De Off. lib. i. 41. torn, ii p. 55. If this latter is
correct, it can only be understood in a very extended sense. See above.
Note 11. p. 86.

There seems to have crept in an abuse in England, about the xiij th Cen
tury, which is thus described and forbidden in the Constitutions of Walter
Cantilupe, Bishop of Worcester. " Audivimus autem quidem, quod merito
credimus reprobandum, quod quidam sacerdotes parochianos suos, cum
communicant, offerre compellunt : propter quod simul communicant, et
offerunt, per quod venalis exponi videtur corporis et sanguinis Christi hos-
tia pretiosa : hoc, quod execrabile sit, nullus ambigit sanse mentis: hoc igi-
tur avaritise horrendum vitium, interdicimus et execramus." Wilkins.
Concilia, torn. i. p. 671.

And here, without entering into the question of whether the integrity of
the Sacrament is affected by the circumstance of no one, but the officiating
Priest, communicating ; I cannot pass on without reminding the reader,

Canon a@iffae. 1 29

UKRI-ORD. J{OM.

that as a fact HOMO is so undeniable, none rests upon greater authorities
than this, that in the first ages all \vho \\ere present at tin 1 Service, except
those under discipline, partook of the Communion: the pra\ers alone of
the Liturgies, even had \ve no other evidence, abundantly testify, that they
were draun up on the supposition of the presence of many, and of many
communicants. Micrologu* in the xith Century says: " Sciendum est,
juxta antiquos Patres, quod soli communicantcs divinis My.steriis interesse
consueverunt." t &lt;i]).&lt;&gt;\. Cardinal Bona not only admits this, adding" I lane
ronsuetudinem din ]&gt;erstilisse evidens est," but goes on to speak of some
churches at Home, where the Priest is not permitted to communicate alone :
the whole passage is of great importance. " In Missa solemni retenta est
ab aliquibus Ecclesiis communio ministrorum, quie Roma; nunc permanet
in insignioribus Basilicis, et ubi desierat, Apostolica 1 visitationis Deereto
restittita est. Sapientissimo sane consilio, ne in desuetudinem abe.it nnti-
rjnissimus Ecchsia: ritus, sine quo r/ .r possunt intdliyi, &lt;jiur in Uturgicis oro-
lionibus qnotidie recitantur." lie) tun. Lit urn- . lib. ii. cap. xvii. 2. \ &lt;tn
Espen speaks to the same purpose, and advises that Parish Priests should
warn their people that they would communicate them only during the Ser
vice : and again, " Ulterius populoexponendum, quod ipsa Communio sive
participatio Sacramenti partein quodam niodo Sacrificii constituat: ideoque
summopere conveniens esse, ut dum una cum Sacerdote Sacrificium ofle-
runt, etiam una de Sacrificio sacramentaliter communicando participent "
lus. Ecc. Universum. Pars. ii. sect, i lit. v.

i 3 o

Canon 8itTae.

SARUM. BANGOJK.

Qua dicta eat sacerdos ad dexterurn cor-
nu altaris cum calice inter manus, digi-
tis adhuc conjunctis sicut prius : et acce-
dat subdiaconus et effundat in calicem
vinum et aquarn : n et resinceret"^ sa
cerdos manus suas ne aliqute reliquiae
corporis vel sanguinis remaneant, in digi-
tis vel in calice.
Post primam ablutio-
nem vel ejfusionem, di-
citur htfc oratio :

EBOR.

Post primam ablutio-
nem dicetur h&lt;ec oratio :

Hie lavet sa
cerdos digitos
suos in conca-
vitate calicis,
cum vino infu-
so a subdiaco-
no vel alio mi-
7iistro : quo
hausto, die at
sacerdos :

QUOD ore sumpsimus, 73 Domine, pura mente capiamus : et
de munere temporal! fiat nobis remedium sempiternum.
(in vitam seternam. Amen. Ebor.)
Hie lavet digitos in Hie etiam sub
diaconus vel
alius minister
infundat vi
num vel a-
quam in ca-

concavitate calicis cum
vino infuso a subdia-
cono, quo hausto, sequa-
tur Oratio :

Sumat hie calicem , et
ponat super patenam,
et postea inclinando se
dicat :

71 The reader will observe a difference here in the English Uses, and
again between them and the Roman : which last appoints wine for the first
ablution, which rather is called, the purification. Many of the ancient
Ritualists speak of wine : and Durand of an ablution " missa finita,"
which was then to be thrown away into some clean place : probably the
Piscina. " In locum nmndum et honestum." Lib. iv. cap. 55.

Whatever we may think of the old rubrics of the English Liturgies, this
must at least be undeniable : that every proper care should be taken that no
remnants of the consecrated Elements be left behind after the conclusion of
the Service, but that the whole be decently and with the greatest rever
ence consumed, according to the strict order of our present Liturgy.

" " Loke pater nosier thoti be sayande,
I Avhils tho priste is rynsande :

Canon sgjiOae. 1 3

HERFORD. ROM.

Postquam communicaverit eat
ad dcxtrum coniu altaris cum
calice, ct abluat enm cum vino,
dicendo :

Ql OD ore sumpsimus, Dominr, pura incnte rapiamus : &lt;-t
do inuncre teniporali fiat nol)is reiiicdiuni scnipitcruuui.
(in vitam aeternam. Amen, llcrfnnl.}
Delude abluat digitos suos su
pra calicftn cum rino \rl
duendo :

\Vhrn Iho pristr lias rinsyn^f (loin-,

I pon thi tl te thou stoiulr up soue :

Then tho clerkc flyttis ys bokr,

Agaynr to tho south auter noke :

Tho pristo turues til his scruyce,

And .saios forth more of his office." Museum MS.

13 " Postf/nam onines commiinicai erunt, dicit : Quod ore sumpsimus, &c."
Micrnlogus. cap. xxiii. Compare what the same ancient writer says in an
other place : " Fostquam omnes communicaverint dicit sacerdos hanc ora-
tionein sub silentio, Quod ore sumpsimus. Qua finita sequitur oratio sive
orationes post communionem dicenda?." Cap. ID. Many forms of prayer
after receiving are in the collections of Martene : de ant. Ecc. rit. torn. i.
212,&c.

132 Canon figjiffae,

SARUM. BAXGOR. EBOR.

licem : quo
hausto, sequa-
tur hac ora-
tio :

HMC nos communio, Domine, (Domine, communio, Ebor.}
purget a crimine : et ccelestis remedii faciat esse consortes.
(Per Christum. Ebor. Per Christum Dominum nostrum. Amen.
Bangor.)

Finita oratio-

ne: eat saccr-

dos in media

altctris, ibidem

ca licem super

patenam ja-

cenlem dimit-

tens: et secum

magna genera-
Post perccptionem ab- tione respicien-
lutionum ponat sacer- dum crucem
dos calicem super pate- indinans, di-
nam : ut si quid rema- cat in memo-
neat stillet ; et pcstea ria passionis
indinando se dicat : Domini :

\ DORAMUS (Adoremus. Bangor}
JL\. crucis signaculum,per quod salu-
tis sumpsimus sacramentum.

74 (Quern potavi. Herf. and Rom.) This prayer was necessarily altered,
after the Cup was denied to all except the officiating Priest. Anciently it
was in the plural number : and occurs in the old Gothic Liturgy ; " Corpus
tuum, Domine, quod accipimus (accepimus?) et calicem tuum (calixtuus?)
quern potavimus, &C." Thorn. Missale Gothicum, p ; 392. It is in the sin
gular, however, in the ancient Missal edited by Flaccus Illyricus : but that

Canon egjitrae.

J 33

HERFORD.

ROM.

HJEC nos communio, Do-
mine, purget a crimine :
et coelestis remedii faciat esse
consortes. Per Christum Do-
minum nostrum. Amen.
Tune abluat cum aqua, et redcat
ad medium altar is cum ilia ab-
lutionc, et ibi sumat cam et ite-
rum dicat :

Interim porrigit Calicem mi-
mstro, qui infundit in eo parum
vini, quo se purijicat : delude
prosequiliir :

CORPUS tuum, Domine, quod sumpsi, et calix, (Sanguis,
Horn.} quern potavi, 74 adhrcrcant semper (adluereat, flow.)
visceribus meis :
et prsesta, ut in me non re ma-
neat macula peccati, in quern
pura et sancta introierunt sa-
cramenta corporis et sanguinis
tui. Qui vivis et regnas.

et prwsta, ut in me non rcma-
ncat scelerum macula, quern
pura et sancta refecerunt Sa-
cramenta. Qui vivis et regnas
in saicula saeculomm. Amen.

scarcely can prove much, as it seems allowed, that that famous blunder (as
regarded the purpose of its first editor) is rather to be considered as a
manual of prayers which might be used by the officiating Priest, mixed up
in no exact arrangement, with the much more ancient Roman Sacramentary.
In it, besides, the Cup is appointed to be given also to the assistant Clergy :
though there appears to be some doubt as to the people.

SARUM.

Deinde la-vet manus: 75
diaconus interim cor-
poralia complicet. 16 Ab-
/ ut is manibus ct rede-
unte sacerdote ad dex-
terum cornu allaris :
diaconus calicem porri-
gat ori sacerdotis, si
quid infusionis in eo re-
manserit resumendum.
Posted vero dicat cum
suis ministris commu-
nionem. 11

Canon agiffae,

BANG OR.

Tune cum ista
oratione eat
sacerdos ad
dextrum cor
nu altariS) et
abluat manus.
Post percept io-
nem sacra-
menti sacer
dote ad manus
abluendas ve-
niente, diaco
nus corporalia
complied : et
in loculoponal.
Postea vero ip-
sa corporalia,
cum off ertorio
vd sudario, ca-
lici supponat.
A bl ut is mani
bus rcvertat se
ad dexter ID n
cornu altar is,
et dicat una
cum ministris
suis commu-
nionem.

Deinde facto sig)io crucis in facie vertat
se sacerdos ad populum : elevatisque ali-

EBOR.

76 " Cardinal Wolsey officiated at S. Paul s, wliere, it seems, some of the
principal nobility gave him the basin to wash at high Mass. He is charged
with intolerable pride, for suffering persons of the first quality to do this"
office : however, the matter is capable of a fairer construction than is gene
rally put upon it. For the holding the basin at high mass may rather be
supposed a ministration in religion, and an honour to God Almighty, than
any respect to the Cardinal : and if the ceremony was thus paid, why might
it not be received under the same consideration ? " Collier. Ecc. Hist. vol.
ii. 18.

76 (Corporalia complicet) il Quod ita plicari debet, ut nee initium, nee

Canon egjiffae, 135

HERFORD. ROM.

Time ponat calicem jacentern Abluit digitos,extergit, et sumit

super patenam, et inclimt se ad ablutionem : extergit os, et Ca-

altare, et eat ad sacrarium et liccm quern operit, et plicate

la-vet manus suas, et in eundo Corporally collocat in altari ut

dicat : prius : dcinde prosequitur Mis-

LAVABO inter innocentes sam.
manus meas : et circiun-
dabo altare tuum, Domine.

Deinde reversus ad altare dicat
communwnem.

Qua dicta signet xc et vert at se.
ad populum ct dicat :

finis appareat, sicut etiam sudariuni in sepulchre Domini inventum est.
Sudarium est ligamentum capitis." Alcnin. De divinis Oiliciis. Bibl.
Patr. Auct. torn. i. p. 282.

77 (Comma tiionem.) This was an Antiphon, or verse taken from a Psalm,
which varied with the day : and was sung whilst the people communicated.
See Gerbert. torn. i. p. 458. S. Augustine speaks of it, in his own time at
Carthage: " Ut hymni ad altare dicerentur de Psalmorum libro, sive ante
oblationem, sive cum distrihueretur populo quod fuisset oblatum." Re
tract, lib. ii. cap. xj. On the practice of the old Gallic Church, see Ma-
billon. De Lit. Gallic, lib. i. 5. 27.

136 Canon agiffac,

SARUM. BANGOR. EBOR.

quant ulum brachiis et junctis manibus
dicat :

DOMINUS vobis- T^ O M I-
cum. LJ N U S

vobiscum.
Et iterum revertens se ad altare dicat :

O REMUS. ^ RE -

\J MUS.

Deinde dicat postcommunionem: ls ju.rta
tmmerum et ordinem antedictarum ora-
tionum ante epistolam. Finita idrirna
postcommunione " 9 factoque signo crucis
in fronte, iterum vcrtat se sacerdos ad
populum, et dicat :

Dominus vobiscum.
Deinde diaconus :
Ijcuedicamus Domi
no. 150

In olio vei o tern pore
dicitur :
Ite, missa est. R1

7d (Post communioncm.} A short prayer, which like the Commimio, varied
with the office of the day. Some antient copies of the Gregorian and Gela-
sian Sacramentaries prefix instead the title : " ad complendum" Which is
followed in the Leofric Missal. It is to this that S. Augustine alludes,
when writing to Paulinus, he says " Participate tanto sacramento, gratia-
rum actio cuncta concludit." It w r as especially intended for those who had
communicated : as Walafrid Strabo, de rebus Ecc. cap. xxii. declares, "ejus
petitio maxime pro iis est, qui communicant." Micrologus repeats this, and
in another place says, that in number they ought to correspond with the
collects and secret prayers before the Preface. See also Radulph. Tungr.
prop. 23. " ante ipsas communicare non negligunt, quicunque earundein
orationum benedictione foveri desiderant." De Canonum observantia.

79 During Lent in the old English Missals, a prayer was appointed to be
said after the Post-Communion, called the " super populwn :" and preceded
by the form, " Humiliate capita vestra Deo." This was very ancient, as
may be seen by an examination of Cardinal Thomasius edition of the Ge-
lasian Sacramentary : and was for a longtime said during the whole year :
but afterwards was restricted to the season of Lent, that the people might
during their discipline, be the better fortified by the prayers and benedic
tions of the Church, against the malice of the Devil. As Amalarius says,
the intention was: " Si omni tempore necesse est paratum esse bellicosum,

Canon

HERFORD.

ROM.

npvOMINUS vobiscum.
fit dicat postcommunionetn .

Et ad fim-m orationis jungat
wunuf, ( t cat ad medium altaris
dictndo :

PER Dominum nostrum Je-
sum Christum Filiuin tu-
um. Qui tec u in vivit.
Itcnnn signet se tl I crlat ad po-
pulum ct dicat :
Dominus vobiscum.
Antequam rtrvertatur dicat &gt; Itc:
in rcvcrtendo dicat, missa est.
In missis quando /ion dicitur,
(iloria in cxcelsis, dicutur :
Benedicamus Domino.

Dicto, post ultimam oratiotu

Dominus vobisc iim.
II . l^t cum spiritu tuo.
dicit, pro MISSA qualitatc^
Itc missu cst, id
Benedicamus Domino.
R. Deo uratias.

ad versus insiiiius sivc impetus inimicorum: quanto in.i^is it&gt; [irociuctu ?
Quadragpsimcili tnnporr scit adversarius no.stcr a sanrtu Eccli sia sinj^ulare

rcrtamcn roniinissiun rssc c onlra sc. \ ult saccnlos nostrr ut nostris

annis vosliti sinnis : proptrr^a julx-t per ininistriiiii, ut liuinilirmus capita
nostra Dro, &lt; t i!a tamlciu infiimlit suprr militcs protoctioncm Ix-nrdictionis
sim." Lil&gt;- iii. c/;. . J7. Compare ^//cro/og 1 !/*. cap. 51. These prayers are
still retained in the Honian Missal.

80 (Benedicamui Domino.) The reason \\liy sometimes this form, and
sometimes the " Itc missa cst :" was used, seems to he, that upon the lesser
festivals, only the more religious and spiritually disposed would make a prac
tice of being present, who were not to he so suddenly, as it were, dismissed,
but rather were to give thanks to (Jod. I pon the greater feasts, a large
number of people of all occupations would probably attend, and to these
the " lie missa rst" would be a license to depart. See Micrologtu. cap. 4G.

61 " Then when thou heris say ite,
Or benedicamus if hit be :
Then is tho messe al done,
Hot yit this prayere thou make right sone :
Aftir hit wele thou may,
In gods name wende thi way." Museum MS.

138 Canon

SARUM. BANGOR. EBOR.

Quotiescumque enim

dicitur j Ite missa est :

semper dicitur ad po-

pulum convertendo. Q&lt;z

Et cum did de.bc at, Be-

nedicamus Domino :

convertendo ad altare

dicitur. 83

His dictis, sacerdos inclinato corpore, Sacerdos hie inclinato

junctisque manibus, taclta, voce coram corporc junctisque ma-

altari in media dicat hanc orationem : nibus, tacita wee in me
dia altaris dicat hanc
orationem.

PLACEAT tibi, 84 sancta Trinitas, obsequium servitutis mese,et
prsesta : ut hoc sacrificium quod oculis Majestatis tu3e(tuse
Majestatis, Ebor. et Bangor.} indignus obtuli, tibi sit (sit tibi,
Ebor.} acceptabile: mihique et omnibus pro quibus illud obtuli,
sit, te miserante, propitiabile. Qui vivis et regnas. (Deus. Per
omnia ssecula saeculorum. Amen. Sar. et Hangar. )
Qua fiiiita eripat se sacerdos, signans se
in facie sua, dicens :

IN nomine Patris,
etc.

IN nomine
Patris, et
Filii, et Spiri-

82 This turning of the Deacon towards the people or towards the altar, if
" Benedicamus" was said, is noticed by many of the ancient ritualists:
Micrologus. cap. 46. " Cum Ite, Missa est, dicimus, ad populum vertimur,
quern discedere jubemus ; cum autem, Benedicamus Domino, non ad popu
lum sed ad altare, id est, ad Dominum vertimur, nosque ipsos non ad dis-
cedendum, sed ad benedicendum Domino adhortamur/ So also, Du-
randus: lib. iv. cap. 57. Beletkus. cap. 49. &c. In some Churches of
France, Le Brun says, that the Deacon turned towards the North, but why,
he knows not.

83 Micrologus gives us also, (and writing in the eleventh Century he is
the first author who notices it) the rule which governed the saying either of
the one form or the other. " Semper autem cum Gloria in excehis, etiam,
Te Dt&gt;um,et, Ite Missa est, recitamus." Cap. 46. That is, upon the Lord s

Canon egMffae, i 39

UERFORD. ROM.

Tune inchnet sc cumjunctis Dicto Ite missa est, id Bene-

manibus ad altar e, dicens : dicamus Domino, Saccrdos in-

clinat sc anlc medium altitris,
ct manibus junctis sup&lt;:r illud,
dicit :

PLACEAT tibi, sancta Trinitas, obsequium servitutis mojp, et
preestu : ut (hoc, IIeifotd)&acr\f\cium, quod oculis tuiu Ma-
jestatis indignus obtuli, tilji sit acceptabile : miliiquc et omnibus
pro quibus illud obtuli, sit, to miscrante, propitiabilc. ((^ui vivis.
Htrford. Per Christum Dominum nostrum. Amen. Jioni.}

Et osculilur altiirc. Dundc osculatur altarc : ct c/(-

Kilis ocu/is, e.rtendens, dti dn^,
ct jtin^cns miinu*, capufyitc
( nu i niclindn*, dicit :

ENHD1CAT vos omnipo-

tcns Dcus.
/:/ rc i sus ud populum, sctnd

day, aiul (Jreater Ft-stivals.

" Ad Missas de Itct/tticm quod atlinct, Stephauus Augustodunensis ex

0(M). jam annis DOS iiioiiuit loco Ite Missa cat, diri ReqniescaiU in pare.

Non ero populum pt r Ite l\Iissa est diinitti ron^ruerrt, cum Irre Missum
epoltura, precc-sque cunsiMjuantur, ([use sane persuadere adstantibus debont,
ut ne recedant." Lc Bran. i. JJA 3. Vide. Kehthns. caj). 4V.

64 Altlioiij;l tlie Ordines Hoinani do not mention this prayer, it is never
theless very ancient, and occurs in the MS. edited by Illyricns, in many
others of equal date, and is noticed by Micrologus. The reason why the
oM ( )rdines omit it, possibly is, because in fact the Service is already over,
h;\ ing concluded with the " Ite, Missa est." So in many MSS. it is headed
/"&gt;/ Missam, and Micrologus says: * Finita Missa, dicit, Placeat tibi,
Sancta Trinitas." Cap. 23.

1 4 Canon

SARUM. BANGOR. EBOR.

tus sancti. A-
men.

Et sic inclinatione facta, eo ordine, quo
priu.s accesserunt ad altare in principio
misste, sic indu i cum ceroferariis et
c&teris ministris redeant. Sacerdos vero
in redeundo dicat Evangelium : 85 In
principio. 86

5 This Lection was the first 14 verses of the 1st Chapter of the Gospel
according to S. John. It is said that in the Use of the Church of Rome, it
was not obligatory, until the last revision, after the Council of Trent: but
the rubrics of the Bangor and Sarum Missals do not seem to leave a discre
tion. In some of the Churches of France, it is still said, not at the Altar,
but as in England anciently in returning to the Sacristy : in others standing
at the entrance to it : and again, in some, in the Sacristy. In many of the
Monastic Uses the saying of this Gospel has not been at any time admitted
at all.

The directions when this Gospel is to be omitted according to the modern
Roman Liturgy, and another read in its stead, are given in the Rubr. Gen.
xiij. 2.

86 " Cum vero sacerdos exuerit camlam et alia indumenta sacerdotalia, dicat
psalmos subscriptos : cum antip/i. Trium puerorum. ps. Benedicite sacer-
dotes: usque adfinem cantici. ps. Laudate Dominum in sanctisejus: totus
psalmus. Nunc dimittis servum : cum Gloria Patri. et sicut erat. Deinde
dicitur tota antiph. Trium puerorum cantemus hymnum, quern cantabant
in camino ignis benedicentes Dominum. Kyrie eleyson. Christe eleyson.
Kyrie eleyson. Paternoster. Et ne nos. Sed liberanos. Benedicamus
Patrem, et Filium, cum sancto Spiritu. Laudemus et superexaltemus eum
sascula. Benedictus es Domine in firmamento creli. Et laudabilis et glo-
riosus in saacula.

Benedicat et custodiat nos sancta Trinitas. Amen. Non intres in judi-
cium cum servo tuo, Domine. Quia non justificabitur in conspectu tuo
omnis vivens. Domine Deus virtutum converte nos. Et ostende faciem
tuam et salvi erimus. Domine exaudi orationem meam. Et clamor meus
ad te veniat. Dominus vobiscum. Et cum spiritu tuo. Oremus.
O ratio.

Deus, qui tribus pueris mitigasti flammas ignium, concede propitius, ut

Canon itrae. 141

HERFORD. ROM.

tantum benedicens, prosequitur :
Pater, et Filius { et Spiritus
sanctus. ft. Amen.

Dum deponit vestiwenta sua, Delude in cornu Evangelii,
vel in eundo ab altar i usque, ad dicto, Dominus vobiscum, et
vestibulum, dicat ant: Trium Initium, vel Scquentia sancti
Puerorura. Evangelii, signans at/are, vcl

librum, et se, legit Evangclium
secundum Jcannem, In prin-
cipio erat Verbum. vel aliud
Evang. ut dictum est in llubri-
cis generalibus. Cum &lt;//&lt;*//, Kt
Verbum caro factinn cst, Geiiu-
Jlcctit : In fine, VJL. Deo crratias.

nos famulns tuos non exurat flamma vitiornm.

Oratio. L re igne sancti Spiritus rencs nostros et cor nostrum, Domini* :
ut til)i casto corpore serviamus, *t mundu runic 1 plaeeamus.

Oratio. Actionos nostras qiiivsiimus, Domini*, aspirando pra vcni rt ;nl-
juvanclo prosecpirrt : ut cunctu nostra uprratio rt a t* snnprr incipiat. rt
per te ccrpta liniatur. Et Jiniantur Ji&lt;e tws tn-ntnnns sic: \\ r Christum
Domimim nostrum. Arncn." .SV/r. Miss, iltlil. \\\?2.

\\\\\\ the above agrees in the main, the IJanp-r I se. The York, has
also nearly the same verses and responses, with one collect only, vi/..
* Deus, (jui trihus:" and headed *. Orationes post missatn cumnntnts. The
Hereford appoints similar verses and responses, and the prayer, " Deus,
qui tribus," followed by "alia oral in."

" J rotector in te sperantium Deus, sine quo nihil est validum, nihil sanc
tum : multiplica super nos misericordiam tuam, ut te rectore, te ducc, sic
transeamus per bona temporalia, ut non amittamus sterna. Per."

On the same pa^e, immediately preceding the Canon, in tin* Salisbury
Missal of 14JW, upon which is the " uratio tlicendti ante missum," which I
have already given, (Note 1. p. l)is the following, " Oratio di andn post .l//.v-
*am. Omnipotens sempiternc Pens Jesu Christe Domine, esto propitius
peccatis meis, per assumptionem corporis et sanguinis tui. Tn enim lo-
quens dixisti : qui inaiuluc.it meam carnem et bibit meum sanguinem, in
me manet et ego in eo, ideo te snpplex deprecor : ut in me cor mundum
crees, et spiritum rectum in visceribus meis innoves, et spiritu principal! me
contirmare digneris, attjue ab omnibus insidiis diaboli ac vitiis emundes :
ut gaudiorum coelestium merear esse particeps. Qui vivas et regnas Deus,
per omnia saeculasaeculorum. Amen."

Many editions contain more prayers to be said at the Priest s choice both

re and after the Service. These two only are so appointed in the first

Edition. The Bangor and Hereford Missals do not give any : in my copy

H2 Canon agiffae*

of the York Use, a very long prayer is printed before the Ordinary, to be
said before the Service, " quam sanctus Augustinus composuit:" and the
following at the end of the Canon.

" 5[ Oratio dicenda post celebrationem missee. Gratias ago tibi, dulcissime
Domine Jesu Christe, lux vera, salus credentium, solatium tristium, spes-
que cimctorum, gaudium angelorum : qui me miserum et magnum pecca-
torem famulum tuum hodie sacratissimo corpore et sanguine tuo pascere
dignatus es. Ideo et ego miserrimus et innumerabilibus criminibus infectus,
lachrymosis precibus imploro benignissimam misericordiam tuam, et sum-
mam clementiam, ut hasc dulcissima refectio, summa et incomprehensibilis
communio, non sit mihi judicium animae meas sed prosit mihi in remedium
ad evacuandas omnes insidias et nequitias diabolicee fraudis, ita ut nulla
ejus dominetur iniquitas in corde, corpore, anima, et sensibus meis, sed tua
dementia me perducat ad superna convivia angelorum, ubi tu es vera beati
tude, clara lux, sernpiterna la?titia. Amen."

F I N I S.

Stotiittonat

AVING determined, as has been already
stated in the Preface, not to give so full a body
of Notes upon the Ordinary and Canon, as I
had at one time proposed to myself, I still
think that there are some observations which may fitly
be put together in this place, and some extracts and
other documents relating to the Liturgy, by way of an
additional Note ; which I trust will not be found alto
gether without their use.

I. First then, upon the origin of the word Missa.
Some, with Baronius, have traced it to the Hebrew ;
Missah, which signifies an oblation : others to the Greek ;
/uuVi? : and some few, of whom Albaspinseus is the chief
authority, to the German ; Mess, or Mes. With re
spect to this latter derivation, a late very superficial
writer, notwithstanding that it has been long exploded
among the best learned in the subject, has not hesitated
to state that "it can admit of no doubt." Some other
derivations, not necessary to be mentioned, have been
proposed : and lastly, that which, as it appears to me,
Cardinal Bona has completely established to be the true
one : that it is a genuine Latin word, a mittendo : and

1 Sampson. Medii sevi Kalen-
darium. vol. ii. p. 263. This is a
work useful in some points, but
cannot be recommended to the Stu
dent : being written in a bigoted
spirit of ignorant hostility to Ca
tholic Truth. Much is it to be

wished that some one really learned
would give us a work which the
above scarcely makes more than a
pretence to be. By far the best
at present, is the Chronology of
History, by Sir II. Nicolas.

ODDitional jQote. 145

derived from the usual form by which, first the Catechu
mens and others were dismissed, and secondly the Faith
ful at the conclusion of the Service : " Ite, Missa est."

For further information, I shall refer the reader to the
following authorities: all of whom treat fullv upon the
matter, and in fact exhaust it Bur mints. Ann. :V1.
Bellarmin. de Missa. lih. v. cap. 1. Bonn. (Jprni. torn.
i. lib. i. cap. 1. and Sdl(i\s additions to his text. Casu-
litts. de Christian. Kit. cap. !). Cassander. Liturgica.
cap. 2(j. (Opcm. p. . r &gt;."&gt;.) Durtuit. de Kitibus. lib. ii. cap.
1. Van Ksiwti. toni. i. p. llo. Dtt Cungi . Glossarium :
and, Gavantus. Thesaurus, torn. i. p. 7- These an 1
works which arc more easily to be obtained than arc the
older Kitualists, Micrologus, Alcuin, Uidore, Hugo Yic-
torinus, &c. who agree with tlicin : and having examined
them, as well as those who hold tlie contrary opinion, I
repeat that the question seems to he completely settled,
that J//.S-.NV/, is derived u a mittendo, " and the kk Ite, missa
est."

II. I l:e word kt Missa," especially in the ino-t ancient
writers and ecclesiastical documents, such MS Monastic
Statutes and decrees of Councils, does not always signify
"the Liturgy," or u ( ){Kce of the Holy Communion."
It means sometimes the dismission from any Divine
Office: sometimes the portion of the Service at which
Catechumens were present, sometimes again that to
which only the Faithful were admitted : also, as I have
had occasion to remark before, ( Xote 7. p. S -M it occa
sionally means "Collects," or " Lections" or even the
" Hora Canonica," and in later ages, the u least-day," as
our own Christ-mas, and Michael-mas. I again refer the
student to the authors before named, especially li&lt;&gt;n&lt;t,
and Du Gauge. There is usually little dillicultv in de
termining whether the term is to be taken in its strict
and more usual, or in its improper sense : and instances
are not very abundant of its use, even in early writers,
in other than its true meaning, as applied to the Liturgy.

146 atiDitional Jl3ote,

III. As " Missa" is to be understood sometimes as
other than "the Liturgy," so the Liturgy had other
names than Missa. Such, among the Greeks were
Mystagogia, Synaxis, Telete, Anaphora, and Prosphora :
and among the Latins : Collecta, Dominicum, Agenda,
Communio, and Oblatio.

IV. I pass on to the chief kinds of Masses : and these
were (1.) Missa Solemnis : or, that which was celebrated
with the full attendance of the Priest and his Ministers,
Deacon, Sub-deacon, and Acolytes : with the proper
solemnities of Incensing, &c. and in short all the cere
monies which the full rubrics of the particular Church
appointed. Under this head were included the Missa
Pontificia Episcopalis, and Abbatialis : when a Bishop
or mitred Abbot officiated, Pontificaliter.

(2.) Missa Alt a : or, as it is now commonly called in
England, by the members of the Roman Communion,
High Mass. This is the same as the Missa Solemnis :
and appears to have been a term chiefly in use in this
Country. Gavantus cites only from a Charter in Ry-
mer s Fwdera : " usque summum Altare ad Altam
Missam celebrandam accesseram." Tom. vii. p. 139.
But the term (and also Missa magna) occurs not unfre-
quently in the York and Sarum Missals.

(3.) Missa Publica: at which persons of either sex
were permitted to attend : and was so called from that
circumstance, and not from the place where it was cele
brated, " quia olim" says Gavantus, " in cryptis et abdi-
tis locis celebrabatur." These were forbidden in Monas
teries, for obvious reasons. The Missa Communis seems
to have been the same as the Publica.

(4.) Missa Privata, was celebrated by the Priest with
only one attendant, and is that which is now commonly
called in England, Low-Mass ; or Missa Bassa, or
Plana : that is, as distinguished from Missa Alta, or
Solemnis : but as opposed to the Missa Publica, it means
that, at which, whether the people were present, or not,

0DDitional iRote. 147

the Priest alone communicated. The Missa Privata must
not be confounded with the Missa Solitaria ; which last,
although for a time it was not uncommon in Monasteries,
was at length altogether forbidden : and was that in which
a Priest consecrated and performed the Divine Service,
not only privately, but without any attendant Minister.
The following examples will prove how early care was
taken in England to prevent this abuse. At a Council
of York, A.I). 1 1|)5, it was decreed, " Cum inter cirtera
ecclesiae sacramenta hostia salutaris pneemincat, tanto
impensior circa earn debet existere devotio sacerdotum,
lit cum humilitato conficiatur, cum timore siunatur, cum
reverentia dispensetur : nee sine iiiinistro literato ce-
lebretur."* Some centuries earlier, there are in the*
Anglo-Saxon Ecclesiastical Institutes, two remarkable
decisions upon this point : which would appear to prove
that in those days, ofic minister alone present was not
sufficient. " At such times when ye attend the grmot
of bishops, have -II priests or III or as many laymen
called, that thev mav reverently celebrate the holv mys
tery with you." Almost immediately alter follows :
" Mass-priests shall not, on any account celebrate mass
alone, without other tncii, imtan oSpum mammm, that he may
know whom be addresses, and who responds to him.
He shall address those standing about him, and they

shall respond to him. He shall bear in mind the Lord s
saying, which he said in his Gospel. lie said : " there,
where two or three men shall be gathered in my name,
there will I be in the midst of them."

Van Esjw/ij after some remarks for and against the
validity of these Solitary Masses, says : " Quidquid sit,
hoc certum est Missas has solitarias qiur a solo Sacerdote,

* Wilkins. Concilia, torn. i. p. Durham, " Ad augcndum vero di-

. &gt;&lt; !. Comp&re also, in the same vini, &c."

vol. j. 707. The Constitutions of :t Thorpe. Antient Laws. vol. ii.

\\ alt or de Kirkham, Bishop of p. 405. 407.

148

nemine preesente aut ministrante, pristinis seculis ignotas
fuisse : privatas vero olim rariores quam hodie ; basque
posterioribus seculis nimiumesse multiplicatas." 4

(5.) Of tbe same kind as tbe Missa Privata, were tbe
Missa Familiar is, and Peculiaris: 5 tbe Specialis, and
Singularis.

(6.) The Missa Votiva strictly meant a Mass which
the Priest said at his own option ; not agreeing with
the Office appointed for the day. This, of course, was
subject to certain rules. But in a wider sense, those
were called Votive Masses, which by a statute of the
Church were fixed to be said at certain times ; and they
were so-called with respect to the Church herself, by
whose devotion they had been so prescribed. Such was
the "Missa pro defunctis" which was to be said upon
the second day of November.

(7.) The Missa Prcesanctificatorum, was a species of
imperfect Service, in which no Consecration was made,
and the Priest communicated of the Oblation which had
been consecrated upon a previous day. In the Greek
Church during Lent these only are allowed, except
upon Saturdays and Sundays, and the Feast of the An
nunciation : in the Latin Church it was limited to Good
Friday.

(8.) With this the Missa Slcca has been often con
founded : but there is an essential distinction : because
this last not only was without consecration, but without
communion : a mere repetition and a most objectionable
one, of part only of the Service, without consecration
and without communion. It was in fact almost a mockery,

4 Jus. Ecc. Universum. Pars. obligent, quo minus valeant Ca
ll, sect. i. tit. 5. notrico Officio commissam sibi offi-

5 There is a Constitution of John ciare Ecclesiam, ut tenentur." And
Peecham " Sacerdotes caveant uni- see Lyndwoods Gloss, lib. iij. tit.
versi, ne Missarum peculiarium, 23. De celeb. Miss. Sacerdotes
seu familiarium se Celebrationi caveant.

anoitional J13orc* 149

and long before the Reformation was abolished through
out the Christian world. Durand s account of it is :
" Potest sacerdos accepta stola Epistolam et Evangelium
legere, et dicere orationcm Dominican!, et dare bene-
dictionem ; quinimo si ex devotione, non ex supersti-
tione velit totum officium missrc sine sacrificio dicere,
accipiat omnes vestes sacerdotales, et missam suo ordine
celebret, usque ad iinem offerendu 1 , dimittens secreta,
quae ad sacrificium pertinent. Praefationem vero dicere
potest, licet in eadem vidcantur Angeli invocari ad con-
secrationem Corporis et Sanguinis Christi. De Canone
vero nihil dicat, sed orationcm Dominican! non pnrtcr-
mittat, et quaj ibi sequuntur sul) silcntio dicenda non
dicat: calicem et liostiam non haheat : nee de his, qua*
super calicem sen eucharistiam dicuntur, vcl Hunt, all-
quid dicat, vcl faciat. Potest etiam dicere l Pax Domini
sit semper etc. 1 et exinde misssu officium suo ordine pcr-
agat." 6

Inhere is some doubt after all, although Durand speaks
thus decidedly, whether the J//.s-.\v/ N/V/v/ was at anv
time permitted in the Catholic Church. Quarti and
Merati think that it was so : but ag:iinst these are even
greater ritualists, among whom are Cardinal Hona, and
Benedict XI V. Hut there is evidence certainly that
another, the same in fact, vi/. the J//.V.NV/ imufirn or
navalis was at one time allowed, " tempore navigationis,
quando scilicet ob periculum eftusionis non liccbat cele-
brare."

I have been the more particular in remarking upon
this Missa, because some people ignorantly call the
Office, which frequently is used in the Church of Eng
land now, consisting of the first part of our Communion
Service, and ending either with a Sermon, or after the
prayer for the Church Militant, a J//.VAV/ Sicca : but,

Lib. iv. cap. i. "23.

150 autiitional Jf3ote,

whatever else it may be called, (and I confess I am at a
loss myself for a name) we are free from the disgrace,
for it has none of the characteristics of that barren ser
vice. Indeed rather, those who suffered so much as I
have just mentioned, to be said on certain days, very
carefully placed the limits to w r hich we are permitted to
go, short of the beginning of the solemn part of the Li
turgy itself : and the Divine Providence, which has ever
watched over our Church, has not suffered that Holy
Service to be subject to so great a scandal.

Besides the above, there are many other kinds of
Masses, the names of which may be found and a full ex
planation of them in Gavantus, Bona, and other writers.
I have very briefly noticed the chief differences, and
those which relate to the Church of England before the
Reformation.

V. I shall not make any attempt at a short account of
the various Vestments, which the Priest wore in cele
brating the Divine Mysteries. A good arrangement
which without repetition would give us the sum of the
information which is dispersed in very numerous volumes,
is still to be desired : but for this I have not space. I
shall therefore now state the names only, in the order in
which they were to be put on. 1. The Amice. 2. The
Alb. 3. The Girdle. 4. The Maniple. 5. The Stole.
6. The Chasuble. Full information about these, as well
as other Ecclesiastical Vestments, is to be collected,
(without mentioning rarer works) from Gavantus, Car
dinal Bona, Durand, Durant, Du Cange ; and of modern
writers, Dr. Rock s Hierurgia, and Mr. Pugin s Glos
sary.

But I shall extract the following from the Pontifical
of the Church of Exeter, of which I have given an ac
count in my dissertation on the Service Books. 7

7 Monumenta Ritualm. vol. i.

atiDitional jQote. 151

"fol. 1. Modus inducndi episcopum ad solemnitcr ce-
khrandum. Primo veniat pontifex ante altarc, vel alibi
ubi dispositum fucrit, et prostratus breviter oret, et sur-
gens ponat se ad cathedram et statim incipiantur psalmi
consueti : * Quam dilecta : cum capteris, ut supra. In
terim ministri vel domicelli caligas cum sandalis secrete
extenso superiori indumento ei subininistrot. Deinde
BUUlutergium cum aqua ad lavandum deportent. Postea
exuat cappam et induat amictuin, albain, et stolam, et
reliquias circa collum, at; deinceps tunieam, debinc dal-
maticam et manipulum. Kt tune sedendo chirothecas
manibus imponat, et annulum pontificalem magnum, una
cum uno parvo strictiori annulo ad tenenduin t ortius
super imponat. Kt sudariinn retortum in manu recipiat
ad facieni extergendam. Kt sic sedendo post psalmos
infra scriptos orationes sequcntes con&gt;uetas perdicat.
Et cum bora fucrit, surgat et casulam induat, et mitraiti
capiti imponat, et baculinn pastoralem in manu sua sinis-
tra assumat, curvatura baruli ad populum conversa, cu-
jus contrarium faciant ministri tenendo baculum \cl por-
tando. Kt sic 4 cboro cantando, 4 (ilnria Patri proi-cd.it
de sacrario ad altare populum benedicendo."

The psalms and the pravers above mentioned, follow
on the reverse of the same folio. I have printed them
below, from the Sarum Pontifical, together with the
" Modus induendi Episcopum" at full length, from the
same MS. The reader will see that it agrees exactly
with the order in the Pontifical of Bishop Lacy.

There is one point in the above, valuable as it all is,
especially worthy of notice : viz. that the Mutiijt/i is
directed to be put on before the Chasuble. Whereas
the custom of the Church of Home, and with two excep
tions all the Pontificals which G cur gins had examined,
(the most learned writer on that subject) appoint
Bishops, when they officiate, to be vested with the Ma
niple last of all. And, indeed, this Exeter Pontifical
expressly remarks the distinction. " Et sciendum quod,"

152 3Dt!!tiona! j!3ote*

it says, in the rubric before the prayers, " secundum
usum curiae Romanee, ultimo omnium datur et ponitur
in veniendo ad altare Manipulus, in brachio sinistro, et
post missam primo amoveatur juxta illud : Venientes
autem venient cum exultatione, portantes manipulos
suos." The remark of Georgim is : " Prseterea mani-
pulum celebraturi Pontifices sumebant post csetera sacra

indumenta, sed in Pontificali tantum Prudentii Tre-

censis imponitur post stolam, et in Sacramentario Moy-
sacensis monasterii annorum 800. post zonam. Alias
Liturgiae antiquae omnes statuunt, manipulum sumendum
post reliqua sacerdotalia indumenta. &c." 8 Cardinal
Bona says, that anciently all priests, and not Bishops
only, received the Maniple last of the Vestments : 9 and
this was rendered necessary by the peculiar shape of the
Chasuble. 10

VI. In the first ages of the Christian Church, when
persecutions raged, and in all after times of like dangers
and necessity, the Holy Communion was celebrated not
only in secret places but at any hour either of the day
or night, when the malice of the enemy might the more
probably be escaped. Of these night-assemblies for the
purpose of Communion, the " Missa in Nocte Nativitatis
Domini," was for many ages in England, as it is still
in all countries of the Roman Obedience, the last rem
nant.

The Rubric in the Note below 11 states the present

8 De Lit. Rom. Pontificis. torn. See also Amalarius. lib. ii. cap.
i. p. 270. 5. " De introitu Episcopi ad Mis-

9 Compare also Hugo de Sa- sam." But Rabanus Maurus
cram. lib. i. cap. 51. " De Favone. speaks of it as a priestly Vestment,
Ad extremum sacerdos favonem in in its modern order. De Instit.
sinistro brachio ponit, quern et ma- Clericorum. cap. 18.

nipulum et Sudarium veteres appel- l() " Cum Planeta totum corpus

laverunt. &c." This author does ambiret, &c." Tom. ii. p. 225.

not especially mention the Maniple n " Missa privata saltern post

among the Episcopal Vestments. Matutinum et Laudes quacunque

anDitiona!

order of the Church of Rome : 1C and I shall proceed to
cite some authorities, upon the ancient custom of the
Kn^lish Church.

The first from a Constitution of Archbishop Ray-
nold, published in the Council of Oxford, A.D. 1322.
" Nullus insuper Sacerdos Parochialis pnesumat Missam
celebrare, antequam Matutinale persolverit OmYiuin, ct
Primam et Tertiam de die." 1 Lyndwood in his Gloss
upon this, says, that the Matutinale Oj/ici/nn includes
" totum illud, quod continetur in Nocturnis ct in Lau-
dibus." And, that although this Canon is especially
directed towards Parish Priests, yet that every Priest is
bound at least to sav Matins, before lie presumes to ce
lebrate. There arc other Canons, which respect Paro
chial Communions, and these equally insist upon the
Third Hour also beini;- said before: because, says Lvn.l-
wood, about the 1 bird Hour our Blessed Lord was cru
cified, and, the Holy (Jhost descended upon the Apos
tles. In considering these and similar Constitutions,
the reader must remember that the J//.V.NV/ Parur/ifa/fx
was not necessarily * Mi*x&lt;t Solem/iis : but that, if it

hora ab aurora usque ad meridiem
dici potcst.

Missa autem Conveutualis et so-
lemnis sequenti online dici debet.
In festis duplieibns, et semiduplici-
bus, in Dominicis, et infra Octavas,
dicta in choro Horatertia. In fes-
tis limplicibus, et in Feriis per an
num, dicta ISexta. In Adventu,
Quadragesima, Quatuor Tempori-
bus, etiam infra Octavam Pente-
costes, et Vigiliis qua? jejunautur,
quamvis sint dies solcmnes, Missa
de Tempore debet cantari post No-
nam.

Missa autem Defunctorum dici
debet post Primam diei." Hubr.

dene rules, xv. Some few excep
tions follow to these general rules.
The reason \shy the Mass was to
he said after Sc\t upon common
days, appears to he, because it is
neither a feast nor a fast, upon the
one of which, after tierce, and upon
the other, after the ninth hour was
appointed for the Service, liuim
says, from Francolinus, that an-
tiently these days were left with no
fixed rule.

1J Compare Amalarius. lib. iii.
cap. 42. ** De consueto tempore
Missac."

1:1 \nikins. Concilia, torn. ii. p.
513.

154 atmitional iSote.

was " sine cantu" even, it would be of the nature of a
private Mass, and therefore not limited by the same
strict rules as were the Services of greater solemnity. 14

In the Synod of Norwich, A.D. 1257, it was ordered
" quod nullus sacerdos celebret, quousque Prima cano-
nice sit completa." 15 And again, by the Constitutions
of Cantilupe, Bishop of Worcester, A.D. 1240, to the
same effect : but, on account of the reason which is
given, I shall cite the canon at length. " Et quia, sicut
accepimus, quidam capellani, ad annualia, vel ad officium
beatse virginis assumpti, interdum matutinis prsepositis,
aut seorsum, a choro vel ab ecclesia, per se dictis, missas
celebrant immature, per campos, vel per villas postmo-
dum discurrentes : prsecipimus, ut omnes capellani, qui
in una parochia commorantur, simul intersint et conve-
niant matutinis et vesperis, et aliis horis canonicis, in ec-
clesiis celebrandis, et missis : et maxime de die, nisi causa
rationabili fuerint impediti : nee aliquis celebret, quous
que Prima fuerit canonice completa."

There seems no necessity upon this point to add many
examples : and I shall therefore only quote two more
from Monastic Statutes. The one, of the Hospital of
Elsing Spital, London. This has reference also to the
time before which mass should end. " Circa horam ter-
tiam cujuslibet diei pulsatis primitus campanis,
Missam de die, prout diei solemnitas requirit, decantent ;

14 We must not forget either, lem diebus pnesertim Dominicis et
that "the third Hour" admitted of festis celebrent." Jus. Eccles.
some considerable variation from Pars. II. sect. i. tit. v. And he
that which naturally and strictly goes on to cite Councils which for-
was the corresponding hour of the bid the stated hour to be put off, or
Day. Hence, we find it laid down hastened, for the sake of rich neigh-
by Van Espeni "Insuper ut po- hours; and others, directing Bells
pulus ad Missam Parochialem fre- to be rung to call the people toge-
quentandam incitetur, decretum est, ther.

ut Parochi statuta eaque populo 15 Concilia, torn. i. p. 735.
commodiori hora Missam Parochia- L6 Concilia, torn. i. p. 668.

antutional Jf3ote. 155

ita quod hujusmodi Missa singulis diebus, circitcr horam
nonam, finiatur. 17 The other, from the rule of the Hos
pital of S. John Baptist, at Nottingham. "Insuper
statuimus, ut omnes fratres simul surgant ad Matutmas,

cantatisque consequenter Prima et Tertia, celebre-
tur missa. 10

It has always been held, that the Holy Communion
should not be celebrated, unless the Office of one of the
Hours had been previously recited : whether of Tierce,
Sext or the Xinth Hour. So that L^ndirnnd says :
" potest colligi, quod in Festo Xatalis Domini eelebra-
turus primam Missam, qiue solet cantari ante Laudes,
debet prius perficere Matutinas et Primam." 1 With
whom agrees a more modern Ritualist. u Missa So-
lemnis semper dicitur post aliquant Horam, etiam in
nocte Nativitatis Domini : ut Hone Canonicac sint
quasi qiucdam ad Missam pneparatio."

VII. Although there can be no doubt that in the
first beginnings of the Christian Church, the Hnlv Com
munion was celebrated not only in such places, but at
such times and opportunities as would be the most likelv,
in periods of violent persecution, to escape observation ;
and therefore, chiefly taking care not to omit it if pos
sible upon the Lord s day, as S. Austin tells us, it was
subject occasionally to longer intervals than was per
mitted afterwards,* 1 yet long before the age of the Coun-

17 Dud&lt;t1e. Monast. Anglic. I must however, before passing

vol. vi. p. 700. on to the next subject, add the fol-

H Monast. Anglic, vol. vi. p. lowing from Piers Ploughman.

679. See also Rites of the Church Thc kynff and hiso knyghtes,

of Durham. &lt; At ix of the clocke, To t} ^ kirk wontCj

ther rong a bell to masse, called To here matvus O f t h c day,

the Chapter masse." P. 82. And the ma * sc aftcr ;

9 Lib. iii. tit. "23. Linteamitia Pas.viut quinttift.
CorporaJia. verb. Primam.

10 Gavantus. Thes. Sacr. Kit. al I am now speaking of the pre-
tom. i. p. 112. volition of communion; for there

156 aotutional

cil of Nice, the practice of priests consecrating daily,
became common in most Churches. S. Cyprian s testi
mony is sufficient upon this point, who says, " Episcopatus
nostri honor grandis et gloria est pacem dedisse mar-
tyribus, ut sacerdotes, qui sacrificia Dei quotidie cele-
bramus, hostias Deo et victimas prseparemus." 2

This custom was not likely for many reasons to be
come, as time went on, less observed : and it is recorded
of Alcuin, that at the request of Archbishop Boniface,
he drew up Services for each day in the week ; which
mi flit be used when otherwise the days would have been

o /

vacant, or have had no Proper Office. Or again, as
Micrologus says : " Et hoc ideo, ut presbyteri illius tem-
poris nuper ad fidem conversi, nondum ccclesiasticis
officiis instructi, nondum etiam librorum copia prsediti,
vel aliquid habercnt, cum quo officium suum qualibet die
possent explere." 3 And in the very ancient Missal which
Flaccus Illyricus edited, the Priest after the Communion
is directed to say this Prayer : " Obsecro etiam te piis-
sime omnium auxiliator, ne ad damnationem seternam
mihi proveniat, quod quotidie cum conscientia polluta,
corpus Christi Eilii tui et sanguinem indignus audeo
accipere." But, before the tenth Century, more than
one Canon of Councils is to be found, not exactly direct
ing, so much as strongly exhorting all Priests to cele
brate daily. 24 I shall not however add other testimonies
upon this point, except one of Bede, cited by Gabriel
Biel ; 25 and which, whatever opinion we might have as
to the truth of its doctrine, and validity of its argument,

is no doubt that in the days of the cutions then had not begun.

Apostles, no opportunity was lost 22 Epist . 54 . Ad Cornelium.

of receiving the consecrated ele- 03

ments: when "the multitude of

them that believed were of one ;4 MaUtton. Annal. Benedict.

heart and of one soul," they con- Praef. iv - 36 - Gavantus.tom. i.p.

tinued " daily breaking bread from 21.

house to house." But the perse- 25 Lect, 87. In Canonem.

aDDitional JI3otc. 157

certainly declares the reason on which, in his day, the
necessity of this practice was supposed to rest. " Sa-
cerdos non legitime impeditus celehrare omittens, quan
tum in ipso est, privat sanctissimam Trinitatem laude et
gloria, Angelos httitia, peccatores venia, justos subsidio
et gratia, in purgatorio existentes refrigerio, Ecclesiam
speciali Christ! beneficio, et seipsum uiedicina et reme-
dio."

There is no proof that in the Church of England, the
practice of daily consecrating the Holy Eucharist, or
even of the daily communion of the Clergy, was enforced
by any Council, or rested upon other obligation than
individual piety, or the statutes of some deceased bene
factor. In the Council of Cloveshoo, A.D. 7 17, it was
decreed, Canon XI V. " I t dominicus dies leLritima
VOneratione a cunctis celebretur, sit(|iie divino tantum
cultui dodicatus, oinnes abbates ac presbvteri isto sacra-
tissirno die in suis monasteriis atquc ccclesiis maiieant,
missarumque solennia jigant." And the end of the sume
canon extends the like obligation, in nearlv as strong
terms, to the people. Hoc quoquc decernitur, quod
eo die sive per alias festivitates majores, ])opulus per
Bacerdotcs Dei ad ecclesiam sa-pius invitatus, ad audi-
endum verbum Dei coiiveiii.it : niissanmiquc sacramen-
tis, ac doctrime sermonibus frequentius ndsit."

More than live hundred years after, \ve find no other
order than the following : I quote from Lyndwood, on
account of his Gloss upon it. " Statuimus insuper, ut
quilibet Sacerdos, quern Canonica nocessitas non excusat,
conficiat omni Hebdomada, saltern semel.

Upon the Canonica nccessitas Lynd\vood observes
that such would be, if the Priest were suspended, or ex
communicate, or in mortal sin : or, if he could not obtain
access to a consecrated place : " nam in loco non sacrato,

i/A-Mw. Concilia, torn. i. p. 96. 7 Lib. iii. Tit. 23. AM*

158 atmitional H3ote,

non est celebrandum sine licentia Episcopi." Or, if he
has not the sacred Vestments : or even, " quia non
habet Stolam et Manipulum." Or, if he has not an
assistant : " et breviter, in omni casu ubi non potest ha-
bere requisita ad Missse celebrationem, et confectionem
Eucharistise, prsesertim ea quee sunt de materia hujus
Sacramenti." Upon the words saltern semel, his Gloss
is. " Et hoc fiat die Dominica, si fieri poterit, juxta
illud Aug. Quotidie Eucharistiam communionem acci-
pere nee laudo, nee vitupero : omnibus tamen Dominicis
diebus ad communicandum hortor. Et ista Constitutio
facta est ad invitandum Presbyteros frequentius cele-
brare, qui forsan vix quater in anno consueverunt cele-
brare." 28

VIII. The great stress which was laid for some Cen
turies, upon- the necessity of every Priest celebrating the
Holy Service once every day, led, more especially (when
men began to suppose that the benefits of the Commu
nion might be purchased for money) for many reasons
which will naturally occur to the reader, to a great
abuse. And this was; that priests consecrated more
than once, and indeed many times, upon the same day.
That this, in some instances^ was the result of a mistaken
piety and devotion only, unmixed with any baser motive,
we cannot doubt, from the fact which Walafrid Strabo
records, that Pope Leo the Third sometimes celebrated

28 He goes on to speak of ano- utatur ea ad honorem Dei et salu-

ther case : " Et hie nota, quod tern animae sua3, et aliorum vivo-

licet quidam dicant Sacerdotem rion rum et mortuorum : secundum illud,

peccare, qui dimittit celebrationem 1. Petri. 4. Unusquisque, sicut

Missse, nisi habeat populum sibi accepit gratiam, alterutrum ilium

commissum, vel ex obedientia te- administret. &c. Sacerdos enim

neatur celebrare : tamen quia, ut tenetur Deo Sacrificium reddere,

Grego. dicit, cum crescunt dona, licet nulli homini teneatur. Sacer-

rationes crescunt donorum. Ideo dotibus enim prasceptum est, Hoc

cum Sacerdoti sit data potestas no- facite in meam commemoratio-

bilissima, reus est negligentiae nisi nem"

autntional JSote, 159

nine times in one day. " Fidelium relatione virorum in
nostram usque pervenit notitiam, Leonem Papam (sicut
ipse fatebatur) una die vij. vel ix. Missarum solennia
saepius celebrasse."* 9

But, in England, measures were very early taken to
check (at least) the excess into which this practice, so
very objectionable, was running. The 55th of the Ex
cerpts of Archbishop Egbert, a contemporary of the
Venerable Bedc, declares : " Et sufficit sacerdoti unam
missam in una die celebrare, quia Christus semcl passus
est, et totum niundum redemit." : The 37th of the Canons
enacted under K. Edgar, enjoins : " That no priest, on
one day, celebrate mass oftencr than thrice, at the very
utmost." 31 The 18th of the Laws of the Northumbrian
priests, is to the same purpose : " If a priest in one day ce
lebrate mass oftencr than thrice, let him pay xij ores."
In almost the same words as in Egbert s Excerptions,
jElfric speaks in his Pastoral Epistle : " It is much that
Mass may be celebrated once in one day, though it be
not celebrated oftencr." ; These bring us nearly to the
period of the Norman Conquest, up to which time we
find no more than repeated attempts to check (as I have
said) the evil which existed: but soon after that event,
there were very frequent orders, and more determinate,
made in the Provincial and Diocesan Svnods. Take the
second Canon of the Council of London, A. i&gt;. 12fM).
" Non liceat prcsbytero bis in die celebrare, nisi neces
sitate urgente ; et tune idem cum in die bis celebrat,
post primam celebrationem, et sanguinis sumptionem nil

* De Rebus Eccles. cap. 21. M \Vilkins. Concilia, torn. i. p.

But it has been said that this was 104.

owing to the multitude whom he 3 i Thorpe. Ancient Laws, &c.

was desirous to communicate : and VQ | - 253
for all of whom he wished himself

to celebrate. See Fleury. Hist. " Il)Ul voh " P 293

Eccl. torn. x. p. 158. : " Ibid. vol. ii. p. 377.

160 antiittonal H3ote.

infundatur calici." 34 These cases of necessity seem ex
plained more fully, a few years later, in a Provincial
Constitution of Archbishop Langton. " Bis in die cele-
brare nullus prsesumat, nisi in diebus nativitatis et resur-
rectionis dominicce : et quando corpus in propria ecclesia
fuerit tumulandum : et tune in prima missa ablutio digi-
torum vel calicis a celebrante non sumatur." 35 The
Council of Durham, A.D. 1220, makes a like order, "ne
quis celebret bis in die:" with the same exceptions, or
" aliqua evidens urgeat necessitas." And so also, the
Council of Oxford, about the same time ; and some Sy
nodal Constitutions (of an uncertain diocese,) A. D.
1237. 36 In the year 1230, one of the Articles of En
quiry for the archdeacons of the diocese of Lincoln,
asks : " An aliquis sacerdos bis celebret in die, nisi in
casibus concessis, et in propria persona in propria ec
clesia ? " 37 Gavantus, or rather, Merati in his additions
states, that the first order to the effect of the above
Canons, was made by Pope Alexander the Second, A. D.
1070. And the words used by Archbishop Egbert, and
j^Elfric, already cited, are those which are in the decree
of Gratian, 38 which he cites.

The injunctions added to the above Canons which I
have cited, that the Ablution should not be taken in the
first Mass, if, for any lawful cause, the Priest was about
to celebrate again, was in consequence of the strict rule
which was laid down that none should consecrate ex
cept fasting : 3lJ which fast would not, upon the theory of

34 Wilkins. Concilia, torn. i. p. Christus semel passus est, et totum
505. nmndum v redemit. Non modica

35 Ibid. torn. i. p. 531. res est unam Missam facere; et
30 Ibid. torn. i. p. 579. 586. 574. valde felix est, qui unam Missam

657. dignam celebrare potuit." De Con-

37 Ibid. torn. i. p. 628. secrat. Distinct, i. can. 53.

38 " Sufficit sacerdoti unam Mis- 30 Walafrid Strabo, cap. xix.
sain in die una celebrare, qnia allows that anciently there was no

anuitional Jl3ote. 161

the doctrine of Transubstantiation, be broken by the com
munion of the consecrated Cup, although of course by the
subsequent ablution. Hence on the Day of the Nativity
when Priests might lawfully consecrate three times, the
ablution was ordered to be taken only at the third and
last Mass. And to such an exactness was this to be ob
served, that it has been held, that if by mistake or acci
dent, the Priest should have taken the ablution at the
first of these Services, he was not then allowed to per
form the other two. 40 Lyndwood says : " Ratio est,
quia si faceret, non esset jejunus, et celebratio Missae
debet fieri jejuno stomacho." And again, it has been
decided, that no Priest might, under any necessity, con
secrate twice upon Good Friday : because his fast would
be broken, by the Host which he must take with un-
consecrated Wine. In this case, the exception of two
parishes or large populations, which I sluill speak of
presently, would not hold, because there was no obligation
upon the people to attend the Service on Good Friday. 41
The Constitution above, of Archbishop Langton,
allows not only an exception upon the Day of the Nati
vity, but of the Resurrection. Lyndicood says. " lle-
surrectionis Dominica* : i. e. in die Paschae : de isto
die, quod in eo possit bis celebrari, nun invenio Textum

rule to this effect: " sed a sequen- turn, ne quisquam nisi jrjunus Eu-

tibus honesta et rationabili delibe- charistiam sumeret." &lt;)prr&lt;i. torn,

ratione statutum esse cognoscitur; ix. p. 3:28. Hut the Pope docs not

ut omni tempore a jejunis, sacro- (the Canon excepted) support his

sancta celebrentur mysteria." Dv dictum with any authorities. See

rebus Ecclesiastical. Pope Bene- liinghum. book. xv. cap. vij. And,

diet however denies this : " Nemo especially, Fell s note upon S. Cy-

nescius est sanctos apostolos tune prian. Epist. Ixiij. p. 156.
jejunos non fuisse, cum Eucharis- ^^ ... 8Q

tiam acceperunt, tamen ob tanti

. . , art. o.

Sacramenti reverentiam ab apos-

tolicis usque temporibus statutum 41 Benedict XIV. Opera, torn.

fuit semperque in ecclesia observa- ix. p. 286.

1 62 atiDttional Ji3ote*

alicujus juris vel canonis. Sed istud ideo fortassis hie
ordinatur, quia contingit ssepius, quod in una magna
Parochia non est nisi unus Presbyter, qui commode illo
die non posset in Missa solenniori de die omnes Paro-
chianos suos communicare, et oportet quod servientes illo
die ministrent et prseparent ea quse ad ipsorum servitia
spectant erga adventum Dominorum suorum et Magis-
trorum : unde tales communicari possunt et debent in
prima Missa." 42 There are nevertheless some examples,
which may be seen in Bona of two Communions, with
their full and different Services, upon Easter Day : and
it is possible that in the 12th Century, some remains of
these were still left in England, and not intended to be
forbidden in the Archbishop s Constitution.

But the Gloss of Lyndwood at any rate teaches us
what was the practice of his own time : and that upon
Easter Day no more than on other days, excepting
always of the Nativity, more than one Service was not
permitted to be celebrated by the same Priest. For the
exception which he allows, and supposes in the Arch
bishop s Constitution to be intended, does not seem to
meet the case ; because not only upon Easter Day, but
on other great Festivals, it was always lawful for the
Parish-priest, who had large populations under his
charge, to celebrate for their convenience, and to meet
the necessities of their case, more than once. The same
was permitted, if he had two Parishes under him. 44

The cases of necessity which are spoken of in the
Canons, as exceptions, are agreed generally to have
been, lest a sick man should die without the Viaticum,

42 Pr ovine, lib. iij. tit. 23. Ad quaest. 2. art. 2. Gonzalez, in
cxcitandos. cap. Consuluisti de Celeb. Missar.

num. 2. Belletus. Disquisit. Cle-

w Merum Liturg. lib. i. cap. . nn 7 . ? , ,
... ric. 2. 29.3. Cardinal de Lugo.

de Eucharist, disput. 20. 1. num.
44 Sotus. in 4. Sent, dist. 13. 46.

J13ote. 163

and there was no Host consecrated : if a Bishop or
Prince should arrive at a place after the Service was
over : if a person was to he buried ; but this, in places
only where it was always the custom not to bury but
with the celebration of the Holy Communion. Lynd-
wood, in the same place before cited, says, that in all
excepted cases, they availed only, in case no other Priest
happened to be at hand : and that, upon any account
whatsoever, it was not permitted to celebrate more than
twice ; " quod in nullo casuum praedictortim licet ultra
duas Missas celebrare, excepto die Nativitatis Domi

ni/ * 5

The day of the Nativity having 1 been so often men
tioned, as the only exception, I cannot think it will be
out of place, to add Lyndwood s reasons why three Ser
vices were not only permitted but ordered for that day.
He does not offer them as his own, but from ancient
canonists.

" Si^nificat prima Missa tcmpus ante Legem et ideo
celebratur in tenebris. Secunda significat tempus sub
Lege, quo tempore incipichat sciri Christus, sed nun
clare, et ideo celebratur inter diem et noctem. Tertia
si&lt;riiiticat tempus Gratia*, et cantatur in plena luce, ad
designandum Christum venisse, f/i/i exf Lu.r rw/, ct illu-
ininat omnem hominem venientem in liunc munduin.

45 This rule however does not that the Canons do not limit the

appear to be strictly observed in number to two, or even three times :

England now, by the Priests of the but that in all cases, the Priest must

Roman Communion. Qufirti, in be fasting, and that therefore he

considering the excepted cases, says: must (it would seem at least) know

"In Anglia, ubi pauci sunt Sacerdo- that he would be required to cele-

tes, potest idem Sacerdos sscpius in brate again, before he takes the

die Sacrum facere ad satisfaciendum ablution. And if this be so, I do

populo catholico : et idem di- not see how in the case of commu-

cendum de aliis partibus haeretico- nion only the necessity could arise,

rum, vel infidelium, ubi plures Ca- for he might reserve from the ele-

tholici degunt." He further decides, ments first consecrated.

1 64 attoitional H3ote.

Vel die, secundum Jo. An. quod prima Missa significat
Generationem Christ! seternam quse occulta est, et ideo
celebratur in nocte. Secunda significat Nativitatem
Christi, partim naturalem quia ex muliere, et partim oc-
cultam quia ex virgine : ideo celebratur in mane. Ter-
tia significat Generationem Spiritualem, quse fit per
Gratiam, et ilia celebratur in tertia, quia clarescit se
cundum veritatem." 4

VIII. I shall conclude this, with some observations
upon the " Cautelse Missse," or, as they were called
" The Cautells of the Mass."

Scarcely was the conversion of the Anglo-Saxons com
menced, and Christianity for a second time introduced
into England, before the same care was insisted upon
to be observed by all the Priests of the English Church,
in the celebration of the Divine Mysteries, which was
enforced as much as possible, in other parts of the Chris
tian world. Whether these precautions were carried
into excess or not, is not a question upon which I shall
enter : it is very possible that some were ; and as time
went on, others were added, which were the produce
only of that false reverence which accompanied necessa
rily the novel introduction of the doctrine of Transub-
stantiation. But in earlier ages, and indeed always, it
would be idle uncharitableness to deny, that these
" Cautells" and directions, sprung solely from a pious
regard towards the great Sacrament of the Gospel : and
in such a matter, concerning the highest Mysteries, con
cerning that Bread and Wine, that Body and Blood, it
is most difficult to say, where reverence ceases to be
within the bounds of a due moderation, and becomes a
superstition : but it is not so difficult to say, where irre
verence begins. I wish that I could add, that I think

46 Lib. iii. tit. 23. Ad excitan- vj. cap. 13. and Gavantus. torn. i.
do*. Compare also, Durand. lib. p. 374.

atJDitional H3ote. 165

the Priests of the English Church now, as a body, are so
reverent in their administration of the Supper of the
Lord, as I do believe they really wish to be : I cannot
suppose but that much that looks like carelessness is
without intention : but how far neglect of the plain ru
brics even of the Common Prayer Book can be excused
by want of thought, is not for me to decide.

I shall begin therefore, with some extracts from the
Penitential of Archbishop Theodore. His 39th Chapter
is, u de negligentia eucharistiffi," and to each offence or
accident a certain penalty is attached, proportioned to
the greatness at which it was then esteemed. " Si quis
eucharistiam negligent! causa perdiderit. Si sacri-
ficium in terra ceciderit, causa negligent!. - Qui non
bene custodierit sacrificium. Qui autoin perdiderit,
et non inventum fuerit. -Qui neglexerit sacrificium,
ut vermes in eo sint, aut colorem non habet saporemque.

Si ceciderit sacrificium de inaiiihus oflvrentis terra
tenus, et non inveniatur, omne quodcunquc inventum
fuerit in loco quo ceciderit comburatur igni, et cinis
ejus sub altare abscondatur. Si vero inventum fuerit
sacrificium, locus scopa mundetur, et stramen i^ni com
buratur, cinisque, ut supra dictum est, abscondatur.
Si de calice per negligentlam aliquid stillaverit in terra,
lingua lambatur, terraque radatur. Si super altare
stillaverit calix, sorbeat minister stillam, c.
Other orders, to the same effect, may be found in the
same Archbishop s Capltula. 48

In the next Century Archbishop Egbert of York, in
his " Confessionale," appoints a penance : " Si Sacerdos
calicem efFundat postquam missam cantaverit." In
Egbert s Penitential, we find several canons to the same
effect. " Si quis ex incuria sua eucharistiam perdiderit.

47 Thorpe. Ancient Laws and ** Ibirf. p. 7f&gt;.

Institutes, vol. ii. p. 46. " Ibid. p. 141.

1 66 3DDitfonal

Si sacrificium ex incuria in terrain ceciderit. Si

quis neglexerit consecratam eucharistiam, ita ut nimis
diu servata sordes in ea sit, vel colorem suum non habeat.

Omne sacrificium quod sordidum est, vel vetustate

corruptum, comburatur. Qui eifuderit calicem suum
inter missam suam. &c." 5

I pass on to the Canons of yElfric. " The priest shall
purely and carefully do God s ministries : (Lo^ep jjenun^a)
with clean hands and with clean heart ; and let him see

that his oblations be not old baken, nor ill seen to.

Great honours they merit who minister to God with zeal
and devotion : and also it is written, that he is accursed,
who doth God s ministry with carelessness. We may
by this know, that a man who has not his sight should
not dare to celebrate mass, when he sees not what he
offers to God, whether it be clean or foul. 51 Archbishop
Lanfranc in his Statutes, has one chapter, "de negligentia
circa Corpus Domini." 52 But, lastly, to come down
nearer to the date of the Cau tells themselves. In the
13th Century, a Canon of the Constitutions of W. de
Kirkham, Bishop of Durham, orders : " ut si per negli-
gentiam aliquid de sanguine Christi stillaverit super ter
rain lambatur lingua ; tabula radatur, super quam stilla
verit : si autem super altare : si super linteum :"

&c. : 53 and to each of these a penalty is attached,
for the carelessness owing to which it must have oc
curred.

It is not possible to say, by whom these " Cautelae
Missae" were drawn up and arranged, from the decrees
of Councils and the opinions of Doctors and Canonists :
nor by whose authority they were introduced into the

50 Thorpe, vol. ii. p. 218. Wil- 62 Opera Lanfranci. p. 282.
kins. Concilia, torn. i. p. 139. cap. x.

53 Wilkins. Concilia, torn. i. p.
11 Thorpe, vol. ii. p. 361. 707.

aDDitional J0ote. 167

Missal. Gavantus says, in his Thesaurus, that the ear
liest edition of the Roman Use in which he had seen
them, was in that printed at Venice, 1557. They have
since been always added to the Roman Missal, and are
differently arranged from the Cautelcp, and headed " De
defectibus circa Missam occurrentibus." In the Here
ford Missal, they are styled " De casibus et periculis qua^
possunt evenire circa altare." These differ somewhat
from the Sarum : but as well as those in the present
Roman Use, have the same object in view, and make
very similar arrangements and rules. In the York
Missal, 4to, 1517, (which has been followed in the pre
sent volume) the " Cautekead inissam celebrandam," are
placed at the end of the book, and are exactly the same
as those which I am now about to give, from the Salis
bury Use. In this last (the Salisbury Missal) they are
to be found, in almost all editions after 1500 : either in
the beginning after the Calendar, or at the end of the
book ; and, more commonly, either before the Ordinary
or after the Canon. I shall take them from an edition
by Regnault, Paris, 15*2!). They will require no re
mark : every reader is probably as well able to judge of
them as I can be, and to form his own opinion, as to the
necessity, or the reasonableness, or the superstition of
them : and I need make no apology to more exact en
quirers into documents of this kind, who will see that
they furnish much valuable matter, bearing not only
upon historical and antiquarian, but, which is of far
greater consequence, upon theological questions.

68 aDDitional U3ote,

Cautelae 9@iffae,

&lt;[ Sequuntur informationes et cautelce observandce
presbytero volenti divina celebrare.

RIMA cautela est : ut sacerdos missam cele-
braturus, conscientiam suam per puram con-
fessionem optime prseparet, sacramentum
vehementer desideret, et confiteri intendat.
Notulam de modo agendi officium memoriter et bene
sciat. Gestus valde composites ac devotos habeat. Cum
enim quilibet teneatur Deum diligere ex toto corde, ex
tota anima, et ex totis viribus suis. Hie Deum diligere
non probatur, qui in mensa altaris ubi Rex regum et
Dominus omnium tractatur et sumitur, irreligiosus, inde-
votus, impudicus, distractus, vagus, aut desidiosus appa-
ruerit. Attendat igitur unusquisque quod ad mensam
magnam sedeat. Cogitet qualiter eum prseparari oporteat.
Sit cautus et circumspectus. Stet erectus, non jacens in
altari. Cubitos jungatlateribus. Man us exaltet, ut ex-
tremitates digitorum modicum super humeros videantur.
Intellectum signis et verbis coaptet, quoniam magna
latent in signis, majora in verbis, maxima in intentione.
Tres digitos jungat quibus signa faciat, reliquos duos in
maiiu componat. Signa faciat directe non oblique, alte
satis ne calicem ever tat. Non circulos pro crucibus.
Cum vero inclinandum erit, non oblique sed directe ante
altare, toto curvatus corpore, se inclinet.

Secunda est, ut non putet, sed certo sciat se debitas
materias habere, hoc est, panem triticeum, et vinum cum
aqua modica. De vino et aqua sic poterit certificari.

aotutional jRote. 169

Exigat a ministro, ut gustet tarn vinum quam aquam.
Ipse autem presbyter gustare non debet. Guttam fundat
in manum, digito terat et odoret, sic erit certior. Non
credat ampullae signatae, non color! ; quoniam saepius fal-
lunt. Videat calicem ne sit fractus. Consideret vinum ;
si est corruptum, nullo modo celebret : si acetosum, dis-
simulet. Si nimis aquosum, abstineat, nisi sciat vinum
aquae praevalere. Et in omni casu si contingat dubitari ;
vel propter acedinem, vel propter mixturam vel illimpi-
ditatem utrum possit confici, consulimus abstinere : quia
in hoc sacramento nihil sub dubio est agendum, ubi cer-
tissime est dicendum ; Hoc est enim corpus meum, et, Hie
est enim calix sanguinis mei. Item oblatas convenientes
eligat, et vinum competenter infundat, quia hoc sacra-
mentum debet sensibus deservire ad videndum, tangen-
dum, et gustandum, ut sensus reficiatur ex specie, et
intellectus ex re contenta foveatur. Aqua etiam in par-
vissima quantitate infundatur, ut a vino absorbeatur, et
saporem vini recipiat. Non est enim periculum quan-
tumcunque modicum apponatur de aqua, est autem peri
culum si multum. Apponitur etiam aqua solum ad sig-
nificandum, sed una gutta tantum significat, quantum
millc. Ideo caveat sacerdos ne cum impetu infundat, ne
nimis cadat.

Tertia est, ut canonem morosius legat quam caetera.
Et praccipue ab illo loco : Qui pridie quam pateretur
accepit. Tune enim respirans attendere debet, et se
totum colligere (si prius non potuit) singulis verbis in-
tendens. Et dum dixerit : Accipite et manducate ex
hoc omnes ; respiret et uno spiritu tractim dicat, Hoc est
enim corpus meum : sic non immiscet se alia cogitatio.
Non enim videtur esse rationabile discontinuare formam
tarn brevem, tarn arduam, tarn efficacem, cujus tota virtus
dependet ab ultimo verbo, scilicet, meum, quod in per
sona Christi dicitur. Unde non debet cuilibet verbo
punctus imponi. Cum id nulla ratione valeat ut dica-
tur: Hoc est enim, corpus meum. Sed totum simul pro-

17 aonttional

ferat. Pari modo hoc idem in forma consecrationis san-
guinis observetur.

Item proferendo verba consecrationis circa quamlibet
materiam, sacerdos semper intendat conficere id quod
Christus instituit, et ecclesia facit.

Quarta est, ut si plures hostias habet consecrare, debet
harum unam elevare, quam sibi deputaverat a principio
ad missam ; et teneat illam penes alias, ita quod visum
et intentionem ad omnes simul dirigat. Et signando
et dicendo : Hoc est enim corpus meum : omnes cogitet
quas demonstrat.

Consulimus quoque ut canonem presbyter memoriter
sciat, quia devotius dicitur ; semper tamen liber habea-
tur, ut ad ipsum memoriter recurratur.

Quinta est, ut dum sumat, nunquam uno haustu cali-
cem sumat, ne propter impetum tussis inopinate occurrat,
sed bis vel ter caute sumat ut impedimentum non habeat.
Si vero plures hostias debet sumere, ut quando hostia est
renovanda, primo sumat earn quam confecit et sangui-
nem : post hsec alias quee supersunt. Suam prius sumat
quam alias, quia de suis credit et scit, de aliis credit et
nescit. Demum desuper ablutiones, et non prius.

Sexta est, ut paucorum nominibus se astringat in ca-
none ; nee perpetuo, sed quamdiu velit faciat, quando
velit omittat, quia canon de multitudine nominum prolix-
atur, et per hoc cogitatio distrahitur. Dignum tamen
est ut pater, mater, frater, soror ibi nominentur. Et si
qui pro tempore commendantur ; et specialiter pro qui-
bus missa celebratur. Non tamen ibi fiat vocalis ex-
pressio, sed mentalis.

Septima est, ut ante missam non os vel dentes lavet ;
sed tantum labia exterius ore clauso si indiget, ne forte
aquae gustum, cum saliva immittat. Post missam etiam
caveat excreationes quantum potest, donee comederit et
biberit, ne forte aliquid inter dentes remanserit, aut in
faueibus, quod excreando ejiceretur. Quamvis autem
missa devotissiine sit celebranda contemplationis causa,

aDDittonal U3ote. 171

tamen modus habendus, ne protractione vel accele-
ratione fiat homo notabilis. Nam acceleratio signum
est incuricL&gt;. Protractio est occasio detractionis. Sed
medio tutissimus ibit. Eo autem affectu est quaelibct
missa habenda et diccnda a quoc unique sacerdote, quasi
prima dicatur et nunquam amplius sit dicenda : tarn
uuiirnum enim donum, semper debet esse novum.

Habeat itaque saeerdos diligentiam ad conficiendum :
Reverentiam ad tamjendum : Et devotionem ad sumen-

dum. Sic sentiendo et agendo digue tractabitur saera-
mentum, rite peragetur officium, atque pericula et scan-
dala evitabuntur.

Item, in collectis dicendis semper impar numerus ob-
servetur. Una propter Unitatem Deitatis. Tres propter
Trinitatem Personarum. Quinque propter quinque par-
titam passionem Christi. Septem, propter septiformem
gratiam Spiritus Sancti. Septenarium numerum exce-
dere non licet.

Item, quandocumque oratio dirigitur solum ad Patrcm,
in fine dicatur. Per Dominum nostrum Jesum Chris
tum. Si vero dirigitur ad Patrem et mentio fit Filii

in ipsa, in fine dicatur. Per eundem Dominum nos
trum Jesum Christum. Si autem oratio dirigitur solum
ad Filium, in fine dicatur : Qui cum eodem Pat re et
Spiritu Sancto. Et si mentio Spiritus Sancti in qua-
cuinque oratione fiat, in fine dicatur ; ejusdem Spirit as
Sancti Deus, per omnia scecula sceculorum. Amen.

C Incipiunt cautelce servandce, quid agendum sit cir
ca defectus, vel casus, qui oriri possunt in missa, et
prcesertim circa consecrationem eucharistice.

Primo quid sit agendum cum saeerdos deficit.

C Si saeerdos deficiat sive moriatur ante canonem,
non est necesse ut alius missam compleat. Si tamen
alius vult celebrare, debet ab initio missam reincipere, et
totum rite peragere.

Si autem in canone deficiat, factis jam aliquibus sig-
ni&gt;, tamon ante transubstantiationem et consecrationem

172 aDDitional

sacramenti, tune alius sacerdos ab illo loco ubi ille dimisit,
debet reincipere, et tantum illud supplere quod omissum
est.

Si autem sacerdos in actu consecrationis deficiat, ver-
bis aliquibus jam in parte prolatis, sed in to to non com-
pletis, secundum Innocentium, alius sacerdos debet inci-
pere ab illo loco, Quipridie.

Si tamen sacerdos deficiat consecrate corpore, sed non
sanguine, alius sacerdos compleat consecrationem san
guinis, incipiens ab illo loco, Simili modo. Si consecrato
corpore, percipiat vinum non esse in calice, debet hostia
munde reponi in corporali, et calice rite prseparato, inci-
piat ab illo loco, Simili modo.

Si ante consecrationem sanguinis, percipiat aquam
non esse in calice, debet statim apponere, et conficere.

Si autem post consecrationem sanguinis, percipiat
quod aqua desit in calice, debet nihilominus procedere,
nee debet miscere aquam cum sanguine, quia pro parte
sequeretur corruptio sacramenti : debet tamen sacerdos
dolere et puniri.

Si post consecrationem sanguinis percipiat quod vinum
non fuerit positum, sed aqua tantum in calice, siquidem
hoc percipit ante sumptionem corporis, debet aquam de-
ponere et imponere vinum cum aqua, et resumere conse
crationem sanguinis ab illo loco, Simili modo.

Si percipiat hoc post sumptionem corporis, debet ap
ponere de novo aliam hostiam, iterum cum sanguine
consecrandam, secundum doctores in sacra pagina, debet
autem resumere verba consecrationis ab illo loco, Qui
pridie. In fine autem iterum debet sumere hostiam
illam ultimo consecratam, non obstante si prius sumpsit
aquam et etiam ilium sanguinem. Innocentius tamen
dicit quod si ex prolongatione sacerdos timet scandalum,
quod sufficiunt tantum ilia verba per quae consecratur
sanguis, scilicet Simili rnodo, et sic sumere sanguinem.

Quid autem faciet cum aquam, sumpto corpore, jam

aDDittonal Jl2ote. 173

ha bet in ore, et jam primo sentit quod sit aqua ; utrum
(dcbeat earn deglutire vel emittere. Require in summa
Hostiensis in titulo de celebr. missae. Tutius tamen est
cam deglutire quam emittere; et hoc ideo ne aliqua
particula corporis cum aqua exeat.

Item si sacerdos post consecrationem recordetur so
non esse jejunum, vel commisisse aliquod peccatum, vel
esse excommunieatum : debet nihilominus procedere,
cum proposito satisfaciendi, et absolutionem impetrandi.

Si autem ante consecrationem recordetur praedictorum,
tutius est missam inceptam deserere et absolutionem
petere, nisi inde grave scandalum oriatur.

Item si musca vel aranea vel aliquid talium ante con
secrationem in calicem ceciderit, vel etiam venenum
immissum fore deprehenderit, vinum debet effundi quod
est in calice, et abluto calice aliud vinum cum aqua poni
ad consecrandum. Sed si aliquid liorum post consecra
tionem accident, debet musca vel aranea vel aliquid
talium caute capi, et diligenter inter dittos pluries lavari ;
et vermis comburi, et ablutio cum cineribus combustis
in sacrario reponi. Venenum autem nullo modo debet
sumi, sed cum reliquiis debet sanguis talis cui venenum
est immissum in vasculo mundo reservari. Et ne sacra-
mentum maneat imperfectum, debet calicem denuo rite
praeparare, et resumere consecrationem sanguinis ab illo
loco, Simili modo. Et nota quod sccundum doctores,
nibil abominabile sumi debet occasione liujus sacr amend.

Item si sacerdos non recolit se dixisse aliquod horum
quae debuit dicere, non debet mente turbari ; non enim
qui multa dicit, semper recolit quae dixit. Etiam si sibi
pro certo constat quod aliqua omiserit, si talia non sunt
de necessitate sacramenti, sicut sunt secreta^, vel aliqua
verba canonis, ultra procedat, nee aliquid resumat. Si
tamen probabiliter sibi constat quod omisit aliquid, quod
sit de necessitate sacramenti, sicut forma verborum per
quam consecratur, omnia verba consecrationis super

i74 aoauionai

turn materiam regumere debet, quia coroecratio facta
non eiisct. Quod tarnen non oportct si pretermiaga eeaei
conjunctio im m vel alia verba quae precedunt vel se-
quuntur formam ; qiufc non sunt de ipgiug sabstantia.

Si autcrn saccrdos dubitaret an aliquod verbum pw-
tincn* ad gubgtaritiarn forrn^ ornii*set vcl non, nullatc-
uuft debet w;rvarc forrnam conditionalem ; c&lt;l ine tcme-
raria a:4C*rtiono forrnam totom guper suarn propriaai
ifuit/;riarn debet rcsurncre, cum ha/; int^mtionc : quod ai
c^m^ecratio eH.wt facta, nullo modo
H&lt;;d :-i coiMecratio non ^&gt;;c*t facia, vcllet corpus et

-j quis tern pore consecrationis, ab actual! ii
e et flcvotione di:-,traetuH fucrit, nihilominug conse-
crat ; dummodo intcntio habitualig in eo remaiuerit ;

Surnrno Sacerdote, scilicet Cbristo, supplente CJUK de-
fee turn.

Si autcrn per nirniarn distractionern babitualifl intcntio
eurn aetuali tolleretur, videtur quod deberet verba corise*
ii- eurri aetuali intcntione renurnere, :~ic tarnen
riollct consecrarc, si confiecratio facia csBet.

Item HJ botttia consccrata proptcr frigus, vel alia de
cauHa, labitur ^acerdoti in calieern, sivc ante divisionem
ho:-.ti r/:, sive po:-.t ; non debet earn de sanguine extrahere,
nee aliquid propicr boc reiterare, vel immutare circa
f;elebrationern naerarnenti ; scd proeedat in sigrm et in
aliiH, ax; si baberet earn in manibus.

Si euebari-itia a/1 terrarn eeeiderit, locus ubi ja^;uit
radatur^ et, incinereiur y^jr i^ncrn, et cinJB juxta altare
recondatur.

C Item si per negligentiam aliquid de sanguine Hiilla-
verit, super tabulam qir^ terrrf; adhieret, Ktilla per sacer-
dotern curri lingua larnbatur, ct locu-j tabular radatnr, et
rasura igni cornburatur, et cinis juxta altare cum reli-
quiisrecoridatur, et quadra ginta diebus yxiaiiteat cui
aecidit.

aoDitional jQotc. 175

Si vero super ultare stillaverit calix, sorbcatur stilla,
et tribus diebus poniitcat.

Si vero super linteum et ad aliud stilla pervcnerit,
quatuor diebus pmiitcat. Si usque ad tertiuin, novcin
dielms poL iiiteat. Si usque ad qiiartuin stilla san^uinis
IM i venerit, viginti diebus pram teat, ct linteamina quio
stilla tutigerit tribufl vicibus lavet sacordos, vel diaconus,
Oftlice Bupposito, c^t ablutio cum roliquiie recondatur.

Item si quis iiliijuo casu gulee oucharistiam cvoinucrit,
vnmitus ille debet incinmiri, ct cineres juxta alUire de-
Ix-nt recondi. Kt si f ii&lt; i rit clericus, monachus, presbyter,
M-| diacnnus, quadraginta di(;l)us pconiteat, ( &gt; ])isc&lt;)piiB
Mptuaginta, laicus tri^inta.

Si vero ex iufinnitate evoinucrit, (JU MKJIU; diebus pci-
niteat.

Qui vern 11011 bene custodit siicrainentuiu, it;i quod
Tnus vel aliud animal coinederit, quadraginta diebus
poeniteat.

Qui autein pi rdiderit illud, vrl pars cjus cccidrrit et
non f uerit in veil ta, tri^inta diebus jxi-niteat. Kadein
pOBnitentia videtur di^iius saeerdos, per eiijus neirljjjrn-
tiaiu putrescunt bostiie conHeeratir. Diet is autein diebus
pd uitens d(*bet jejunare, et a communione, et a eelebra-
tione abstinero. Pensatis tanien circunistantiis delicti
et jXTsonti 1 , potest ininui vel auj^eri p(rnitentia pnedirta,
ecundum arbitriuni disereti confessoris, Hoc .mi em
teneiiduin est, (|uod ubicunque inveniuntur s|ecies sacr;i-
nienti integree, rc ven*nter sumendte suut : quod si sine
periculo fieri non potest, sunt tainen pro rcliquiis res(;r-

Item si bostia, vcl pars bostiie invonta fuerit sub palla
vel corporali, et dubitatur si &lt;;st cons(;crata vel non, dc-
bet earn post sumptionern san^uiriis reverenter suniere,
nt in titulo &lt;le celebratiooe miggarum plenius invenies.

liein eirca rnateriam sanguinifl vide ne sit a^n;sta, vel
^ iuum ita debile, quod nullo modo babeat speciem vini.

176 atmitional iftote.

Ne sit aqua rubea expressa de panno intincto in vino
rubeo. Ne sit acetum, vel vinum omnino corruptum ;
ne sit claretum, vel vinum de moris aut malogranatis
confectum ; quia veram speciem vini non retinent.

Conficiens cum vino quod est in via corruptionis, vel
ad corruptionem tendens, gravissime peccat (licet con-
ficiat) quoniam non retinet speciem vini.

Item cavendum est, ne apponatur nisi modicum de
aqua, quia si tantum poneretur quod speciem vini tolle-
ret, non conficeretur.

Item si qua hie desunt, requirantur in summa et lec-
tura Hostien. in titulo de celebr. missarum.

3DDitional Bote, 177

in.

DC mono crcqucnDi SDfficium Dominica ptima in
U ^iffam : ctD: Dfficijtf smplorum
991 niftrontm/ 1

OMINICA prinm in Adventu, peraeta pro-
cessione, diun Tertia cantatur, executor om*eii
ot sui ministri ad missam diccndam se indu-
ant, et si episcopus f uerit, tres hahoat diaconos
ct totidcm subdiaconos ad minus, sicul in ouini losto
novcm lectionum, ([iiandn ipse exequitur otficiuin. In
die vcro Pentecostes, ot in die (\piiie, se])t(Mn &lt;liaeonos
ct septein subdiaconos et tres aeolvtos. In nliis vero
duplicibus, (piiiKjue tantuin. Die vero Parasetve, unuin
solum diaconum, et unuin soluin subdiaeonuni.

Cantata vero Tertia et oflicio inissa 1 inehoato, duiu |&gt;ost
officium " Gloria ]&gt;atri" inchoatur, executor oiRrii cum
suis ministris ordinate presbyterium intrent, et ad altare
accedant : diacono et subdiacono casulis indutis, inaiius
tamen ad inoduin sacerdotis extra casuhun non tenen-
tibus. C^teris ministris in albis existentibus ; (piibus
vero temporibus, diaconi et subdiaconi casulis, dalina-
ticis, et tunicis, et alhis uti debeant, in Ordinali plene
describitur. Ad ^radum autem altaris sacerdos ipsc;
confessionem dicat : diacono ei assistente a dextris, sul)-
diacono a sinistris : et sciendum (niod quisque sacerdos
officium exequatur, semper episcopus si prresens fuerit
ad gradum altaris, u Confiteor" dicat. Dicta vero abso-

M From the Consuetudinariwn of Salisbury : and of which I have

ot Sarum, in the MS. " Rcpstrum f^iven some account at the end of

S. Osmundi." fol. xv. Preserved the Dissertation on Service books,

among the Muniments of the Bishop Monumenta Ritualia. vol. i.

i? 8 antiitional

lutione, sacerdos diaconum deosculetur ; deinde subdia-
conum : quod semper observatur, nisi missa pro fidelibus
fuerit dicenda, et exceptis tribus ultimis diebus in Pas-
sione Domini. His peractis, ceroferarii candelabra cum
cereis ad gradum altaris demittant. Post humiliationem
vero sacerdotis ad altarc factam, ipsum altare sacerdos
thurificet, diaconi ministerio : deinde ab ipso diacono
ipse sacerdos thurificetur ; et postea textum ministerio
subdiaconi deosculetur. His peractis, in dextro cornu
altaris, cum diacono et subdiacono, officium Missse usque
ad orationem prosequatur, sive usque ad " Gloria in ex-
celsis," quando " Gloria in excelsis" dicitur. Quo facto
sacerdos, cum suis ministris, in sedibus ad hoc paratis
se recipiant, usque ad orationem dicendain, vel in alio
tempore, usque ad " Gloria in excelsis" incipiendum.
Dum vero sacerdos ad officium exequendum stat ad altare,
Diaconus post cum stet in primo gradu ante altare : deinde
subdiaconus ordinate, ita quod quoties sacerdos ad popu-
lum se convertit, cliaconus similiter se convertat : sub
diacono interim ipsi sacerdoti de casula aptanda submi-
nistrante. Sciendum autem quod quicquid a sacerdote
dicitur ante epistolam, in dextro cornu altaris expletur.
Similiter post pcrceptionem sacramenti : csetera omnia
in medio altaris fiunt. Post introitum vero missse, unus
ceroferariorum panem, et vinum, et aquam, in pixide et
phiolis solcmniter ad locum ubi panis, vinum, et aqua,
ad eucbaristise ministrationem disponuntur, deferat. Re-
liquus vero ceroferarius pelves cum aqua et manutergio.
Incepta vero ultima oratione ante epistolam, casula in
terim deposita, subdiaconus per medium chori ad legen-
dam epistolam ad pulpitum accedat, et dum epistola le-
gitur, duo pueri in superpelliciis facta inclinatione ad
altare ad gradum cbori, in pulpito ipso se ad cantan-
dum gradale prseparent. Interim etiam veniant duo
ceroferarii obviam acolyto ad ostium presbyterii, cum
veneratione ipsum calicem ad locum proedictge adminis-
trationis deferenti, offertorio et corporalibus ipsi calici

3DDitional jftote, 179

est autcm acolytus in albis, ct mantcllo
-rrico, ad hoc parato. Calico itaque in loco debito re-
posito, corporalia ipse acolytus super altare solemniter
deponat, ipsum altare in recessu deosculando. Quo facto
ceroferarii candelabra cum cereis, ad gradum altaris
demittant. Lecta epistola, subdiaconus panem et vinum,
post manuum ablutionem, ad eucharistiae ministrationem
in loco ipsius administrationis pra^parot ministerio aco-
lyli. Dinn gradale ranitur, duo do superioro gradu ad
cantandum " Alleluia " cappis scricis se induant, et ad
pulpitum accedant. Dicto vero gradali, pueri cantorcs
ad gradum altaris inclinaturi redcant. Post quoque
epistolam unus ceroferariorum rum aliquo puero de oho-
ro aquilam in pulpito ad legendum ovancyeliuni ornando
praeparet. Duin u Alleluia" ranitur, diaconus prius ab-
lutis manibus, casula humerum sinistrum modo stoliu
succinctus, corporalia super altare disponat. Duin prosa
canitur, diaconus ipsc altare thurifieet ; deinde ad enm-
monitionem puerorum ministrantium a cboro ad iniuis-
teria sua redicntium, acec^pto texto Kvangeliorum et data
ei humiliate a saccrdote benedictione, cum cerotorariis et
tburibulo praecedcnte, subdiacono libruni lectioiiis cvan-
gelicau defer entc per medium cliori, ad pulpitum accedat.
Textum ipsum super sinistram manum solemniter ^vs-
tando : et cum ad locum legendi pervenerit, textum ip
sum subdiaconus accipiat ; et a sinistris i]&gt;sius diaconi,
ipsum dum Evangelium legitur teneat. Kt lecto evan-
gelio, ipsum deosculandum, ipsi diacono porrigat a dex-
tra partc ipsius. In rcdoundo tamcn, textum ipsum ad
altare ex directo pectore deferat. Post inceptioncm
" Credo in unum," sacerdos ipse ministerio diaconi thu-
rificetur, et postea, ministerio subdiaconi, textum dcoscu-
letur. Quo peracto, chorus, ministerio pueri, more solito
incensetur, sequente subdiacono textum deosculandum
sin^ulis eo ordine quo incensantur porrigente. His pe
rn* t is, acolyto ministrante subdiacono, subdiacono ipsi
tliacono, sacerdos prius hostiam super patenam, deinde

i8o

calicem a manu diaconi accipiat. Diacono manum ipsius
sacerdotis, utraque vice, deosculante. Postea ordinato
sacrificio et debito modo deposito sacerdos sacrificium,
ministerio diaconi, ter in signum crucis thurificet ; deinde
ter in circuitu; postca ex utraque parte sacrificii. Quo
peracto sacerdos manus abluat, ministerio subdiaconi
et aliorum ministrorum. Diacono interim ipsum altare
in sinistro cornu incensante, et reliquias, more solito, in
circuitu. Accedente autem sacerdote ad divinum obse-
quium exequendum, diaconus et subdiaconus suis gra-
dibus ordinate se teneant. Et si episcopus celebraverit,
omnes diaconi in eodem gradu diaconorum consistant :
principal! diacono medium locum inter eos obtinente.
Simili modo subdiaconi in gradu subdiaconorum se
habeant. Csetcris omnibus diaconis et subdiaconis ges-
tum principals diaconi, et principalis subdiaconi imi-
tantibus. Excepto quod principalis subdiaconus sacer-
doti ad populum convertenti solus ministret. Sacerdote
vero " Per omnia ssecula incipiente, subdiaconus offer-
torium et patenam a manu diaconi accipiat, et ipsam
tenendam, quousque oratio Dominica dicatur, acolyto
offertorio coopertam committat in gradu post subdiaco-
num interim constitute . Sciendum autem quod pueri
ministrantes, dum secretum missge tractatur, in cboro
moram faciunt exteriorem locum primse formse tenentes,
quousque sacerdos, cancellatis manibus, ad altare se in-
clinet. Tune enim ad altare accedunt ad ministrandum
diacono in manuuni ablutione cum subdiacono. Sacer
dote vero Corpore Domini calicem in modum crucis
signante, diaconus ei a dextris assistat, eique in corpo-
ralibus sustinendis subministret. Inchoata vero oratione
Dominica, diaconus patenam a manu subdiaconi recipiat,
et post dictam orationem Dominican! earn sacerdoti por-
rigat : post tertium " Per Omnia" si episcopus celebra-
verit, diaconus ad populum conversus, baculum episcopi
in dextra tenens, curvatura baculi ad se conversa, dicat
" Humiliate vos ad benedict ionem." Deinde episcopus,

aDDitional jRote. 181

eucbaristia interim super patenam reposita, super popu-
him faciat benedictionem. Ad "Agnus Dei" dicen-
duin, ascendat diaconus et subdiaconus ad sacerdotem
uterque a dextris; diaconus propior, subdiaconus re-
motior. Paccm vero diaconus a sacerdote aceipiat :
ilrinde primo subdiaconum ; deinde ad gradum cbori
reetorem ex parte decani ; dehinc alium ex parte can
toris, osculetur : qui duo pacem cboro reportent, inci-
pi entcs a decano et cantore, vel ab bis qui stallis eorum
stant proximiores. Post perceptionem sacramenti, sa
cerdote ad maims abluendas veniente, diaconus eorpo-
ralia complicet et in loculo reponat. Postea vero ipsa
eorporalia calici cum oflertorio suporponat ; ipsumquo
calicem, duin post communio dicitur, ipsi acolyto com-
mittat, qui dinn " Per oinnia" dicitur post orationem,
ea solemnitate cma cum apportavit reportet. Post u Be-
nedicamus" dictum a diacono, iterum casula induto, ad
populum converso, et post inclinationcni a se factam,
sacerdos cum suis ministris, modo quo a&lt;-ccssit, abscedat.

V r italis ]&gt;resb\ teiy" vicarius perpetuus dc Suninn , pnr-
sentavit capellanum, (mem secum liabet, nomine Simo-
ncm, quern modo retinuit ustpie ad festum B. Micbaclis.
Requisitus idem Simon de suis ordinibus ; (licit, (juod

55 These examinations of illiterate being 1 made the test of a competent

Priests, in the early part of the knowledge: hut they are extremely

thirteenth Century, viz. A. i). l_?iJJ, curious; and valuable as shewing

are taken from the same MS. the the discipline which was maintain-

K Registrum S. Osmundi :" fol. xliij. ed, even in those disturbed days,

and are written in a contemporary Some other examinations I have

hand, probably being the authentic omitted, in which the candidates

record at the time. Certainly they were declared to be sufficiently

have little else to do with my pro- learned,
sent subject, beyond the Canon

182 aDtutkmai

apud Oxoniam recepit ordinem subdiaconi, a quodam
episcopo Ybernise, Albino nomine, tune vicario epis-
copi Lincolniensis. Item ab eodem recepit ordinem
diaconi. Item ordinem presbyteratus ab Hugone modo
Lincolniensi episcopo : transactis quatuor annis. Pro-
batus fuit de evangelio Dominicse primse in adventu et
inventus est minus habens, nee intelligens quod legeret.
Item probatus fuit de canone missse : " Te igitur, cle-
mentissime Pater" etc. Nescivit cujus casus esset " Te"
nee a qua parte regeretur. Et cum dictum esset ei, ut
diligenter inspiceret quse pars posset competentius regere
" Te," dixit, quod Pater, qui omnia regit. Requisitus
quid esset " clementissime," vel cujus casus, vel qualiter
declinaretur ; nescivit. Requisitus quid esset " Cle
mens ;" nescivit. Item idem Simon nullam difFerentiam
antiphonarum novit, nee cantum hymnorum, nee etiam
de illo, " Nocte surgentes :" nee aliquid scit de Officio
Divino, vel Psalterio cordetenus. Dixit etiam, quod in-
decens ei videbatur quod probaretur coram decano, cum
jam esset ordinatus. Requisitus super quo fuisset pro
batus quando ordinem presbyteratus accepit : dicit quod
non meminit. Sufficienter illiteratus est.

Johannes de Herst prsesentavit capellanum suum
Ricardum nomine, natum apud Rosam. Juvenis quidem
est, et nihil scit. Dicit quod ordinem subdiaconi rece
pit London, a Willielmo episcopo. Ab episcopo Petro,
Winton. ordinem diaconi, transactis sex annis : a Wil
lielmo vero episcopo Cestrensi eodem anno ordinem
presbyteratus. Probatus de hac collecta Adventus :
"Excita qusesumus Domine;" dixit quod nihil voluit
respondere. Requisitus de canone, dixit, quod nihil
voluit super hoc respondere. Postquam enim suus Pres
byter primo exierat ab ecclesia post examinationem, et
venisset ad alios, omnes inierunt consilium unum quod
non responderent. Aliqui tamen eorum in articulo re-
sponderunt postea ad magnam instantiam decani. Pos-

atrtutional Jftorc, 183

tc.i rcquisitus noluit in ultimo capitulo examinari, et
remansit suspcnsus.

Johannes dc Erburge prrcsentavit capcllanum Regi-
naldum, natuni apud Windelshoram. Ordinatus sicut
ipsc dicit, ad ordincm subdiaconi apud Sarum. Diaconi
\ew et presbyt. apud Winton. transactis jam iiij annis.
Probatus de bac oratione " Excita," etc. et de hoc textu
ranonis, " Te igitur, clementissime Pater;" nihil pror-
sus voluit respondere. Postea venit et obtulit se exami
nation! et nihil scivit, vel legere vel canere.

Capellanus de Sandhurst Johannes de Sircburn. dicit
quod ordinatus fuit subdiaconum apud Cicestriam.
Diaconum apud Winton. ab episcopo Godefrido, in
Ybernia: et jam ministravit in pnedicta capella per iiij
annos. Probatus de hac oratione, u Excita," etc. et do
" Te igitur," nihil scit respond(M*e. Probatus de eantu,
de offertorio dominic;r adventus, scilicet : u Ad te Ic-
vavi ;" nescivit cantare.

Item Vitalis Presbyter pnrsentavit ad capellam de
Rotiscamp Jordanian Presbyterum, natum apud Stratton
in Dorset. Ordinatus ut dicit subdiaconum et diaco-
num apud Sarum ab episcopo Herbcrto. Presbyterum
autem ab episcopo Roffcnsi Gilbcrto de Glanvill. ante
generale interdictuiu. Prnbatus ut alii supra, de ora
tione, "Excita," et " Te igitur;" nihil scit. Proposito
ei libro ut cantaret, noluit cantare. Pneceptum est
Vitali, ut bonos capellanos inveniat ( 4 t ibi et apud
Sunning ; vel decanus capiet benefieia in maims suas.

Item apud Erber^e fuit quidam veteranus in domo
Ricardi Bulloc, presbyter ciuidain de Hading; et cum
probaretur a decano, utrum videret et utrum verlja
Integra proterret, inventuin est (juod indium verbum
evangelii vel canonis integrum potuit proferre. Et ideo
pracepit decanus Johanni de Erburoe ue ulterius per-
mitteret eum ministrare in capella ilia.

184

IV.

Drattones pro tege in miCQte DicenDae,

Sequuntur orationes in missis dicendce, pro bonofelici
ac prosper -o statu Christianissimi atque excellentissimi
regis nostri Henrici octavi.

ILESUMUS omnipotens et misericors Deus,
ut rex noster Henricus octavus, qui, tua
miseratione, regni suscepit gubernacula vir-
tutum omnium percipiat incrementa : quibus
decenter ornatus vitiorum voraginem devitare, corporis
incolumitate gaudere, hostes superare, et in tranquilla
pace dum in humanis aget tarn feliciter possit sua tem-
pora pertransire, ut post hujus vitse decursum, ad te qui
via, veritas, et vita es, gratiosus valeat per venire. Per.

Seer eta.

Munera, quaesumus Domine, oblata sanctifica, ut nobis
Unigeniti tui corpus et sanguis fiant, et famulo tuo Hen-
rico octavo regi nostro ad obtinendum animse corporisque
salutem : et ad peragendum in firma fide et solida pace
injimctuin sibi officium, te largiente, usquequaque pro-
ficiat. Per.

Postcommunio.

Haec, qusesumus Domine, salutaris sacramenti percep-
tio famulum tuurn Henricum octavum regem nostrum
ab omnibus tueatur adversis, quatenus diuturnam et
prosperam vitam in tranquillitate ecclesiastics pacis
obtineat : et post bujus vitse decursum ad seternam bea-
titudinem, tua gratia cooperante, perveniat. Per.

50 From " Missale ad Usum Sa- timi." I have not thought it an

rum : Paris. 8vo. Petit. 1516." This unnecessary addition, remembering

Mass occurs in various editions, that our present Liturgy contains

and some of much earlier date : special prayers for the reigning

thus we find it, occasionally, " pro Sovereign,
bono statu regis nostri Henrici sep-

atiDitional iQote. 185

v.
inDucnDi Ipontificem/ 7

ODUS induendi pontificcm ad solemniter
celebrandum : primo veniat pontifcx ante
altarc, vcl alibi, ubi dispositum fuerit : ct
prostratus brcviter oret. Et surgcns ponct
si ad catbedram, ct statim incipiantur psalmi consucti :
" Quam dilecta" c. ut infra. Interim ministri vel do-
micclli caligas cum sandalis secrete extenso superior!
indumenta ei subministrent. Deinde manutergium cum
aqua ad lavandum deportent. Postea exuat cappam et
induat amictum, albam, et stolam : et reliquias circa
collum, ac deinceps tunicam, dehinc dahnaticarn, et ma-
nipiiluiu. Et tune consedendo chirothecas manibus im-
ponat, et annulum pontificalem magnum, una cum mm
parvo strictiori annulo ad tenendum fort ins superimponat.
Et sudarium retortum in manurecipiat, ad faciem exter-
gendam. Et sic sedendo post psalmos infra scriptos
orationes sequcntes consuetas perdicat. Et cum bora
fuerit, surgat et casulam induat, et mitram capiti imponat,
et baculum pastoralem in inanu sua sinistra assumat,
curvatura bacilli ad populum conversa, cujus contrarium
facian t ministri tcnendo baculum vel portando. Et sic,
cboro canente " Gloria Patri" vel alias ofHcium inci-
piente, procedat de sacrario ad altare populum benedi-
cendo. Et veniens ante altare, deposita mitra, dicat
confessionem . Qua dicta, reponatur mitra usque ad
principium prinue collcctic de die, it a cmoil salutando
populum ante principalem orationem dicat versus popu
lum : " Pax vobis." Et deponatur mitra dum dicitur

&gt;7 From the MS. Pontifical "ad the University of Camhridgc. (Mm.
usum Sarum," in the Library of 3. 21. Folio. f&gt;l. xi.)

1 86 anmtional J[3ote.

collecta, et post collectam, dicto " Jesum Christum Filium
tuum," ad haec verba, " Qui tecum," reponatur mitra
usque ad evangelium, et tune amoveatur, recepto baculo,
usque inceperit " Credo in unum." Et tune utatur mitra
usque postquam verterit se ad populum, dicendo " Orate
fratres." Et hoc dicto conversus ad altare, removeat
minister mitram et ponat earn super cornu altaris, quasi
stando, quousque fiat benedictio super populum : missam
quoque totam sicut cseteri sacerdotes dicat. Et post
"per omnia" ante pacem faciat benedictionem solem-
nem super populum, diacono baculum in manibus tenente,
et ad chorum con verso, dicendo alta voce, " Humiliate
vos ad benedictionem."

Chorus respondeat. " Deo gratias."

Et sic Eucharistia super patenam reposita, accepta-
que mitra, et baculo in manu sinistra, et manu dextra
super populum elevata, dicat benedictionem prout tempus
exigit et requirit. Et postea remotis mitra et baculo,
reversus ad altare dicat : " Et pax ejus." Et csetera
sequentia sicut alii sacerdotes, nisi quod lotis manibus
reponat mitram et resumat chirothecas et annulos, et
postquam se verterit ad populum, dicat : " Dominus vo-
biscum," et reversus amoveatur mitra, dum dicitur post-
communio. Et iterum post orationem resumatur, ut
supra in prima oratione. Et sic mitratus recedat, di
cendo evangelium: " In principio," cum psalmo, "Be-
nedicite sacerdotes."

aDDitional iRotc, 187

VI.

Ciuae funt triccnDa inDucnDo ct crucnDo
cpifcopum. 58

ELEBRA TUR US pontifex missanim sul-
lemnia, quosdam psalmos et orationes ex in
stil utione Celestini Paper, primo prcpmittit,
f/iws interim dum caligis et sandalis ornatur
dicet secundum exhortationem psalmistce dicentis.

Preoccupemus faciem ejus in confossione, et in psalmis
jubilemus ci.

Hi quinque psalmi sunt f/iti did dchcnf. dz.
Quam dilecta tabernacula tua Domine. Ps. Ixxxiij.
Benedixisti Domine terrain tuam. Ps. Ixxxiv.
Inclina Domine aurem tuain et exaudi inc. Ps. Ixxxv.
Credidi propter quod locutus sum. Ps. c-xv.
De profundis elamavi. Ps. cxxix.
Ant. Veni, Domine, visitare nos in pace, ut lietemur
coram tc corde perfecto.

Kyric eleison. Christe eleison. Kyrie eleison.

Pater noster. Et ne nos.

llepleatur os meum laude.

Resp. Ut cantom.

Vers. Domine, averte faeiem tuam a peecatis meis.

Resp. Et om nes.

Vers. Cor mundum crca in me, Domine.

Resp. Et spirit um.

Vers. Ne projicias me a facie tua.

Resp. Et spiritum.

Vers. lleddc mihi Itrtitiam salutaris tui.

58 From the same MS.

1 88 antiitional

Resp. Et spiritum.

Vers. Sacerdotes tui induantur justitiam.

Resp. Et sancti.

Vers. Domine Deus, converte nos.

Resp. Et ostende.

Vers. Domine exaudi orationem meam.

Resp. Et clamor.

Vers. Dominus vobiscum.

Resp. Et cum spiritu tuo.
Oremus.

C Oratio. Aures tuse pietatis, mitissime Deus, iuclina
precibus meis, et gratia Sancti Spiritus illumina cor
meum, ut tuis mysteriis digne ministrare merear. Per
Christum.

Actiones nostras, qusesumus Domine, aspirando pre-
veni et adjuvando prosequere, ut cuncta nostra operatic
a te semper incipiat, et per te coepta finiatur.

Fac me, quseso Deus, ita justitia indui, ut in electo-
rum tuorum merear exultatione Isetari, quatenus exutus
ab omnibus sordibus peccatorum consortium adipiscar
tibi placentium sacerdotum, meque tua misericordia a
vdtiis omnibus exuat quern reatus proprise conscientia3
gravat. Per Christum.

Caligis et sandalis impositis, pontifex priusquam sibi
amictum imponat, caput peccinat, maims etfaciem lavat,
et dum lavit dicat episcopus hanc orationem.

4T Largire sensibus nostris, omnipotens Pater, ut sicut
hie abluuntur inquinamenta manuum, ita a te munden-
tur interius pollutiones mentis, et crescat semper in nobis
augmentum sanctarum virtu turn. Per Christum.

C Ad amictum imponendum capiti suo.

Spiritus Sanctus superveniet in me, ct virtus Altissimi
obumbrabit caput meum.

C Ad albam,

Miserere mei, Deus, miserere mei : et munda me a
reatibus cunctis, et cum illis qui dealbavcrunt stolas

189

SUMS iii sanguine Agni mcrcamur pcrfrui gaudiis per-
petuis.

C Ad zonam.

Pnecinge me, Doniine, zona justitiw, et constringe in
me dilectioneni Dei et proximi.
C Ad stolam.

Stola justitiae circumda, Doniine, ccrvieem meam, et
ab omni corruptionc peccati puriHca nientem meam.
|[ Ad tunicam.

Indue me, Domino, vestimento salutis, et indumento
la j titia circumda me semper.
C Ad (l&lt;il))i(iticiiiti.

Da milii, Domino, sensum et voceni, ut possim can
tare laudem tuam ad ham- missam.
C Adfanonem.

Indue me, Pater clementissimc, novum homineni, de-
posito veteri cum actihus suis, qui secundum Deiim
creatus est in justitia et sanetitate veritatis.

|[ Ad casulani.

Indue me, Doniine, loricn tidei, et galea salutis, ac
ghidio S])iritus Sancti. Amen.

Deindc dicat episcopus nntt ^nnin accedut ad altnre :

Ant. Introibo ad altare. cfr. /// continetur in HU XMI/C.

Cum cent episcopus e.t i/erif rusitlnni, ct nlia indit-
inenta episcopalin^ dic&lt;it Juts psaltnos si/ ft into Gloria
Patri, cum line antiphona : Trium puerorum.

Ps. Benedicite sacerdotes. tiM/nt: ad Jinan.

Ps. Laudate Dominum in sanctis.

Ps. Nunc dimittis. (iloria Patri. Sicut.

Delude dicntur untiphona : Trium puerorum.

Sequatur : Kyrie eleison. Christc eleison. Kyrie
eleison. Pater noster. Et no nos.

Benedieamus Patrem, et Filium, cum Sancto Spiritu.

licsp. Laudemus.

Benedictus es, Domino, in firmamento co?li.

Benedicat ct custodial.

i9 antiitional

Non intres.

Domine Deus virtutum.
Domine, exaudi.
Dominus vobiscum.

Oremus.

Oratio. Deus qui tribus pueris.
Oratio. Ure igne.
Oratio. Actiones.

Et finiatur sic : Per Christum Dominum nostrum,
Amen.

amutional H2ote. 191

Ipraefationes per totum annum* 60

\EQUUNTUR pw fat tones.

Et primo pncfatio natiritatis Domini ;
qit(C prafatio dicitur in die nativitatis Domini
ad omncs missus, ct quotidie per hebdomadain,
et hi die CircumcisioniS) ct in omnibus missis dc sa)icta
Maria, ah hac die usque ad Purificationem, ct ctiam in die
Puri/icationis. Dieatnr ctiam in festo Corporis Christ i ct
in octava ejusdem et infra : ijuando de co Jit servitinm.
Dicitur ctiam iti commcmorationc cjiisdcm. Coramuni-
cantes, vcro dicititr tantiun usque ad Circumcisioncm ct in
die Circumcisionis.

Sterne Deus. Quia por incarnati Vcrbi mystcrium,
nova mentis nostnr oculis lux tun* claritatis int ulsit : ut
(linn visihiliter Donm cognoscimus, per hunc in invisibi-
lium amorcm rapiamur. Et itleo cum Anjiolis. etc.

Nota, quod infra canonon, ad pr nnam missum in node
iiatiritatis Domini, dicitur Communicantes : ct noctcm
sacratissimain etc. Ad omncs alias missas dicitur : Diem
sacratissimum, quandocunque dicitur.
Infra canonem.

Communicantes, ct diem sacratissimum (et noctcm sa-
cratissimam) cclebrantes, quo bcatit Mariie intemerata
virginitas buic mundo edidit Salvatorcm : sed ct memo-
riam vencrantcs, in primis ejusdem o-lorios^ semper
vir&lt;&gt;inis Maria*, genitricis ejusdem Dei et Domini nostri
Jesu Cbristi, scd ct beatorum apostolorum ac martyrum
tuorum, Petri, et Damiani, et

8 From " Missalc ad Usum Sarum. Paris. Fol. Itcgnault. 1529."

i9 2 aotiitional

omnium sanctorum tuorum, quorum meritis precibusque
concedas, ut in omnibus protectionis tuse muniamur aux-
ilio. Per eumdem Christum Dominum nostrum. Amen.

C Sequens prccfatio dicitur in die EpiphaniiZ, et per
octavam et in octava, et Communicantes similiter.

Sterne Deus. Quia cum Unigenitus tuus in substantia
nostrse carnis apparuit, in novarn nos immortalitatis suae
lucem reparavit. Et ideo cum Angelis. etc.
Infra canonem.

Communicantes, et diem sacratissimum celebrantes,
quo Unigenitus tuus in tua tecum gloria coseternus, in
veritate carnis nostrse visibiliter corporalis apparuit : sed
et memoriam venerantes, in primis gloriosae semper vir-
ginis Maria? genitricis ejusdem Dei et Domini nostri
Jesu Christi : sed et beatorum apostolorum ac martyrum
tuorum, Petri, ......... et Damiani :

et omnium sanctorum tuorum, quorum meritis precibus
que concedas, ut in omnibus protectionis tuge muniamur
auxilio. Per eumdem. etc.

U; Sequens prcE/atio dicitur Feria inj. in capite jejunii,
ct in omnibus missis de jejunio, nisi in dominicis ab hinc
usque ad ccenam Domini.

^Eterne Deus. Qui corporali jejunio vitia comprimis,
mentem elevas, virtutem largiris et praemia : per Chris
tum Dominum nostrum. Per quern. Not a quod in
dominicis per Quadragesimam dicitur pr&fatio quoti-
diana. In ccena Domini etiam pr&lt;zfatio quotidiana dicitur.
Infra Canonem Communicantes, et Hanc igitur, et Qui
pridie, tarn ab episcopo quam a sacerdote dicuntur.
Infra Canonem.

Communicantes, et diem sacratissimum celebrantes,
quo Dominus noster Jesus Christus pro nobis traditus
est : sed et memoriam vener antes, in primis gloriosse
semper virginis Marise genitricis ejusdem Dei et Do
mini nostri Jesu Christi : sed et beatorum apostolorum

ac martyrum tuorum, Petri, et Damiani :

et omnium sanctorum tuorum, quorum meritis precibus-

atiDirional JI3ote. 193

quo conccdas : ut in omnibus protectionis tuae munia-
mur auxilio. Per eumdem Christum Dominum nostrum.
Amen.

Item. Hanc igitur oblationem servitutis nostrae, sed
et cunctae familiae tuae, quam tibi offerimus ob diem in
quo Dominus noster Jesus Christus tradidit discipulis
suis corporis et sanguinis sui mystcria celebranda, quee-
sumus Domine, ut placatus accipias, diesque nostros in
tua pace disponas, atque ab aeterna damnatione nos eripi,
et in electorum tuorum jubeas grege numerari. Per
Christum Dominum nostrum. Amen.

Qui pridie quam pateretur pro nostra omniumque
salute, hoe est hodie ; aecepit panem in sanctas ac vene-
rabiles manus suas, et elevatis oculis in cerium ad te
Deum. etc.

C 8ct/uens prafatio dicitur in die Paschee, ct per totam
hebdomudam, ct in omnibus dominicis^ u.sfjue ad Ascensio-
iiem, (fitando de dominica xivc dc Paxcha dicitur missa.
Sed in vigilia Paxc/ue tantum dicitur in prafutionc, Sed
in hac potissimum nocte. Quandocunque vcro alias dici
tur ; dicitur, Sed in hac potissimuni die. Commuiii-
cantes vcro, ct Hanc igitur per hebdomadam, et in octava
Paschti tantum dicuntur : ita tjund in vigilia Paschce
tantum dicitur, noctom sacratissimam. In die vero
Paschd j et alias quando dicitur, diem sacratissimum,
dicatur,

Sterne Deus. Et te quidem omni tempore, sed in hac
potissimum die (noete) gloriosius pracdicare, cum Pascha
nostrum immolatus est Christus. Ipse enim verus est
Agnus, qui abstulit peccata mundi. Qui mortem nos-
tram moriendo destruxit, et vitam resurgendo reparayit.
Et ideo cum Angelis etc.

Infra Canonem.

Communicantes, et diem sacratissimum (noctem sacra
tissimam) celebrantes resurrectionis Domini nostri Jesu
Christi, secundum carnem : sed et memoriam venerantes,
in primis gloriosaa semper virginis Mariae genitricis ejus-

194 3Dt)itumal

dem Dei et Domini nostri Jesu Christi : sed et beatorum
apostolorum ac martyrum tuorum, Petri

. . . et Damiani : et omnium sanctorum tuorum,
quorum merifis precibusque concedas, ut in omnibus pro-
tec tionis tuse muniamur auxilio. Per eumdem Christum
Dominum nostrum. Amen.

Item. Hanc igitur oblationem servitutis nostrse, sed et
eunctse families tuse, quam tibi offerimus pro his quoque,
quos regenerare dignatus es ex aqua et Spiritu Sancto,
tribuens eis remissionem omnium peccatorum, qusesumus
Domine, ut placatus accipias, diesque nostros in tua pace
disponas, atque ab seterna damnatione nos eripi, et in
electorum tuorum jubeas grege numerari. Per Christum
Dominum nostrum. Amen.

C Sequens prcrfatio dicitur in die Ascensionis Domini :
et per octavam et in octava, et in dominica infra octavam
quando de dominica agitur : et Communicantes.

Sterne Deus : per Christum Dominum nostrum. Qui
post resurrectionem suam omnibus discipulis suis mani-
festus apparuit ; et ipsis cernentibus est elevatus in coe-
lum, ut nos divinitatis suse tribueret esse participes. Et
ideo cum Angelis.

Infra Canonem.

Communicantes, et diem sacratissimum celebrantes,
quo Dominus noster Jesus Christus unigenitus Filius tuus,
unitam sibi fragilitatis nostrse substantiam in glorise tuae
dextera collocavit. Sed et memoriam venerantes, in
primis gloriosse semper virginis Marise genitricis ejusdem
Dei et Domini nostri Jesu Christi : sed et beatorum apos
tolorum ac martyrum tuorum Petri,

. . . et Damiani : et omnium sanctorum tuorum
quorum meritis precibusque concedas, ut in omnibus
protectionis tuse muniamur auxilio. Per eumdem.

C Sequens pr&fatio dicitur in die Pentecostes, et per
hebdomadam, et in omnibus missis de Sancto Spiritu. Com
municantes. et Hanc igitur in die Pentecostes et ab hinc
mque adfestum Sanctce Trinitatis dicuntur tantum.

J0ote&lt; 195

Deus : per Christum Dominum nostrum. Qui
ascendens super omnes coelos, sedensque ad dexteram
tuam, promissum Spiritum Sanctum hodierna die in filios
adoptionis effudit. Quapropter profusis gaudiis, totus
in orbe terrarum mundus exultat : sed et superna* virtutes
atque angelicae potestates hymnum glorise turc concinunt,
sine fine dicentes.

C Infra Canoncm.

Communicantes, et diem sacratissimum Pentecostes
celebrantes, quo Spiritus Sanctus apostolis in igneis lin-
guis apparuit. Sed et memoriam venerantes, in primis
gloriosre semper virginis Mariiu genitricis ejusdem Dei
et Domini nostri Jesu Christ! : sed et bcatorum aposto-
lorum ac martyrum tuorum Petri,

. . . et Damiani : et omnium sanctorum tuoriiui
quorum mentis precibusque concedas, ut in omnibus pro-
tectionis tutu muniamur auxilio. Per eumdein Christum
Dominum nostrum. Amen.

Item. I lane igitur oblationem servitutis nostra, sed et
cuncttu familiiu tine, quani til)i offer i in us pro his quoque,
quos re^enerare dignatus es ex atjua et Spiritu Sancto,
tribuens eis remissionem omnium peecatorum, qu.rsumus
Domine, ut placatus accipias, dicsque nostros in tua pace
disponas, atque ab tuterna damnatione nos eripi, et in
electorum tuorum jubeas grege numerari. Per euiiidem
Christum Dominum nostrum. Amen.

C Sequent pni fntto dicltur in die Sancta* Trhritatis, et
in omnibus dottrinicin usque ad adventum Domini, quando
de dominica dk itur wissa, licet in cape/hi dicatur, et in
omnibus commemorationibus SanctcE Trinitatis per totum
annum, et in omni missa sponsalium.

Sterne Deus. Qui cum uuigenito Filio tuo et Spiritu
Sancto unus es Deus, unus es Dominus : non in unius
singularitate personae, sed in unius Trinitate substantial.
Quod enim de tua gloria, revelante te, credimus, hoc de
Filio tuo, hoc de Spiritu Sancto, sine differentia discre-
tionis sentimus. Ut in confessione vcrae sempitenicrque

196 antutional iSote,

Deitatis, et in personis proprietas, et in essentia "unitas,
et in maj estate adoretur sequalitas. Quam laudant An-
geli atque Archangel!, Cherubin quoque ac Seraphin,
qui non cessant clamare una voce dicentes.

C Sequens prafatio dicitur in omnibus festis Apostolo-
rum, et Evangelistarum, et per octavas Apostolorum Petri
et Pauli, atque Andrea, quando de octavo, dicitur missa?
praterquam infesto sancti Johannis Apostoli et Evange
lists, in hebdomada nativitatis Domini. In octava vero
ejusdem dicetur, et infesto ejus in tempore paschali.

^Eterne Deus : et te Domine suppliciter exorare, ut
gregem tuum, Pastor seterne, non deseras : sed per
beatos Apostolos tuos continua protectione custodias,
Ut iisdem rectoribus gubernetur, quos operis tui vicarios
eidem contulisti prseesse pastores. Et ideo cum Angelis
et Archangelis, cum thronis et dominationibus, cumque
omni militia ccelestis exercitus hymnum glorise tuse cani-
mus^ sine fine dicentes.

C Sequens pr^fatio dicitur, in utroque festo sanctce
Crucis, et in commemorationibus ejiisdem,pertotum annum.

^Eterne Deus. Qui salutem humani generis in ligno
constituisti, ut unde mors oriebatur, inde vita resurgeret :
et qui in ligno vicerat, in ligno quoque vinceretur : per
Christum Dominum nostrum. Per quern majestatem
tuam laudant angeli, adorant dominationes, tremunt po-
testates. Coeli, coelorumque virtutes, ac beata seraphin
socia exultatione concelebrant. Cum quibus et nostras
voces ut admitti jubeas deprecamur, supplici confessione
dicentes.

C Scque?is prcefatio dicitur in omni festo beatce Maria
virginis, nisi in purificatione ejusdem. Dicatur etiam
per octavas assumptionis et nativitatis beata Maria et in
commemoratione ejusdem, per totum annum: nisi a die
nativitatis Domini, usque ad purificationem beata Maria.

^Eterne Deus : et te in Conceptione, et te in Annun-
ciatione, et te in Assumptione, et te in Nativitate, et te
in Visitatione, et te in Veneratione beatse et gloriosse

auDitional jftote. 197

semper virginis Mariae exultantibus animis, laudare, be-
nedicere, et praedicare. Quae et Unigenitum tuum Sancti
Spiritus obumbratione concepit : et virginitatis gloria
permanente, huic mundo lumen aeternum effudit, Jesum
Christum Dominum nostrum. Per quern majestatem
tuam laudant angeli, adorant dominationes, tremunt
potestates. Coeli, coplorumque virtutes, ac beata seraphin
socia exultatione concelebrant. Cum quibus et nostras
voces ut admitti jubeas deprecamur, supplici confessione
dicentes.

aoDittcmal

VIIL
iBeneWctiones (Episcopates, 59

The following selections will enable the reader to judge of the
general character of the episcopal Benedictions, which were an
ciently given during the canon of the mass when a Bishop offi
ciated. They are referred to in the Sarum Manual, and probably
were continued in the English Church until the alteration of the

service in the reign of Edward the sixth, although they had
been long disused in the Church of Rome. The reader will find

more information about them in my Dissertation on the Service
Books, to which I must venture to refer him. The Sarum bene
dictions do not agree with those in the pontifical of the Church
of Bangor, nor with many of those in the Exeter pontifical of
Bishop Lacy : but rather with the Benedictional of S. ^Ethel-
wold, 60 and, though there are considerable variations, with the
benedictions at the end of the Junta Roman pontifical of 1520:
the only printed edition in which they are contained.

The benedictions in the Exeter MS. are stated to have been
edited and published by John Peckham, Archbishop of Canter
bury.

OMINICAprima adventus Domini benedict io.
Omnipotens Deus, cujus Unigeniti adven-
tum et prseteritum creditis et futurum expec-
tatis, ejusdem adventus vos illustratione
sanctificet, et sua benedictione locupletet. Amen.

In prsesentis vitse stadio vos ab omni adversitate de-

fendat, et se vobis in judicio placabilem ostendat. Amen.

Quo a cunctis peccatorum contagiis liberati, in prse-

sentis vitse curriculo cum sanctis animabus tanto inter-

59 From the MS. Pontifical Ad 60 Published in the Archaeologia,
usum Sarum," before described. vol. 24.

3Dt)itional iSote, 199

cessore inveniamini digni, et illius tremendi examinis
diem expectetis interriti. Amen.

Ixta benedict io seqitens dicatur in Jine cujuslibet bcne-
dictionis per annum.

Quod ipse praestare dignetur, cujus regnum et impe-
rium sine fine permanet in saecula sseculorum. Amen.

Benedictio Dei omnipotentis, Pa-Hris, et Fi + lii, et
Spiritus -fr- Sancti, descendat super vos, et maneat sem
per. Amen.

Benedictio infesto Sancti Stephani protomartyrit.

Dcus, qui beatum Stephanum protomartyrem et con-
fessione fidei et agone coronavit martyrii, mcntcs vestras
circumdet in present! sa?culo corona justitia, et in futuro
perducat ad coronam gloria 1 scnipitcrnae. Amen.

Illius obtentu tribuat vobis Dei et proximi caritate
semper fervere, qui bane studuit etiam inter lapidantium
impetus felicitcr obtinere. Amen.

Quo ejus et exemplo roborati, et intercessione muniti,
ab eo quern ille a dextris Dei vidit stantem mereamini
benedici. Amen.

Quod ipse. etc.

In die Paschcr. Benedictio.

Benedicat vos omnipotens Deus, hodierna interveni-
ente paschali solemnitate : et ab omni miseratus digne-
tur defendcrc pravitate. Amen.

Ut qui ad aternam vitam in Unigeniti sui resurrec-
tione vos reparat : in ipsius adventu immortalitatis vos
gaudiis vcstiat. Amen.

Ut qui expletis jejuniorum sivc passionis dominicae
diebus paschalis festi gaudia celebratis : ad ea festa qua?
non sunt annua sed continua, ipso opitulante exultantibus
animis veniatis. Amen.

Quod ipse. etc.

Infesto sancta Trinitatis.

Omnipotens Trinitas, unus et verus Deus, Pater, et
Filius, et Spiritus Sanctus, det vobis eum desiderare feli-
citer, agnoscere veraciter, diligere sinceriter. Amen.

atHutional

^Equalitatem atque incommutabilitatem suae essentise
ita vestris mentibus infigat, ut ab eo nunquam vos qui-
buscumque phantasiis aberrare permittat. Amen.

Sicque vos in sua fide et caritate perseverare concedat,
ut per ea postmodum ad sui manifestationem visionem-
que interminabilem introducat. Amen.

Quod ipse. etc.

In celebratione nuptiarum.

Summse providentise Dominus qui post lapsum proto-
plastorum per bona matrimonii usum carnalis desiderii
excusabilem existere decrevisti, sanctificare digneris con-
jugale propositum in quo prsesentes conjuges abdicatis
tori illicit! maculis nectere voluisti. Amen.

Da eis sub prsesentis commercii indulgentia inquina-
menta csetera devitare : ut fructum tricenum ex verbi
tui semine valeant obtinere. Amen.

Quo sicut conjugium magis magnum existat Christi et
ecclesise sacramentum, sic unitati corporum prseponderet
caritas animarum, et magis tolerantes quam amantes
carnale commercium ad illud mentaliter suspendantur
gaudium, ubi similitudo felicitatis angelicse excludit omne
contagium mortalium nuptiarum. Amen.

Quod ipse. etc.

autritional H3ote, 201

IX.

The following prayers are taken from a MS. missal in my
possession, of the 13th Century: it formerly belonged to some
English Benedictine monastery. The prayers are very remark
able, and I do not remember to have seen them in any other
missal. They are placed immediately before the Prefaces, after
the Ordinary. Martene, among the numerous Orders which he
gives in the first volume of his collections, has printed an an
cient one, preserved in the Colbertine library, in which some
similar may be found. De Ant. Ecc. Kit. torn. i. p. 194.

D miscendum. Ex laterc Christ! sanguis et
aqua exisse perhibetur, ct ideo paritcr com-
miscemus : ut omnipotens et misericors Deus
utrumque ad niedolam animarum nostraruin
sanctificare dignetur. Qui vivit.

Ad corporate stcrnendmn. In tuo conspectu, Dominc,
quaesumus Iwc nostra munera tihi placita sint, ut nos
tibi placcre valeamus. Per Dominum.

Ad hostiam. Grata tibi sit, Dominc, lure oblatio, quam
tibi offerimus pro nostris delict is, et pro ecclesia tua
sancta catholiea. Per.

Ad callccm. Offerimus tibi, Domine, ha?c munera in
memoriam Jesu Christi, Filii tui, humiliter deprecantes
clementiam tuam : ut ante conspectum Divine majestatis
tuae, cum odore suavitatis ascendant. Per cundcm.

Super hostiam impositam, Suscipe, Domine sancte,
Pater omnipotens, aeterne Deus, bane hostiam oblationis,
quam ego indignus et peccator tibi Deo meo vivo et vero
bumiliter offero : et mittere dignare Spiritum Sanctum
tuum de ccelis, qui sua admixtione sanctificet hoc munus
tibi oblatum. Per ejus.

Etturgta Jfe. dementis.

o diotKcvog Xeyy fAy Tig TUV

Tig TUV ax-pcufAevuv [ty Tig TUV
ex.7Tio~Tuv. fAy Tig TUV eTepodofctov. ol Tyv TTpu-
ev^ofAB^Gi TrpotXbeTe. TO, TraiSioc

fAy Tig K.OCTOC 5

11 TTpOg KVplOV

(AeTo, (popov JCCK.I Tpopov eo TUTeg ufttv 7rpoo~$epeiv. uv ytvoptvuv
ol Stoacovot 7rpo&lt;rciytTu&lt;rc&lt;,v TO, Supa, TU nn&lt;n(,G7ru TTpcg TO flu-
(TtourTypiov KOCI o* 7Tpeo~l2vTepoi ex. Sefciav OCVTGV x,oe,i er evuvv-
ftuv o~Tyx,eTuo~cx,v 9 ug OLV fjt,a,6yT&i 7ra,peo~TUTeg SiScx.o x.otXu . Svo 10

oe Sictx-ovoi e tx-oiTepuv TUV ptpuv TGV 9vG~ioto~TypiG j
* c $

KOU ypepoc, a,7roo~ol2eiTu(ra.v TOC, piKpa, TUV kTrTotpeveav

t y

KKV eocvTov o ocp^iepevg a^ua Toig iepevo~i, KOU XocfATTpxv 0~uyTt 5
peTevSvg, x.a,i VTotg TTpog TCC Quo-ioto-Typiy, TO TpoTraiov TGV
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TOV TTOLVTOKpOlTOpOg 0gOU, K.OLI y CtyOL-

TOV Kvpiov rjfttoV lyo~ov Xpio~TOV, Y.OLI y xoivuviot, TOV dytov

eO TCt) [AeTO, TTOlVTtoV VfAMV* X.OII TTOCVTeg
OTl K.OCI [ASTO, TOV TTV^^LOLTOq 0~OV. KOC.I

pevg avu TOV vow xcu TrocvTeg e^ofAev Trpog TOV KVpiov

o apy^iepevg* ev^ocpio Tyo ufAev TU x.vpiw KCCI TrccvTeg ccr^iov

KOLI oix.tx.iov. Koti o up^iepevg eiTroiTti) OLQOV ug ctXyvug x.cci Si-

KCtlOV* 7TOO TTOCVTUV CX-VVfAVSlV 0~B TOV OVTUg OVTOC. 0CI/, TOV TTDO

9 | *

204 Hiturgta @, dementis,

TUV ysvvjTuv ovrot,, B% ov TTOKTM Tro&Tpia, ev ovpotvu KCX.I BTTI yyg
ovofAcx,(^BTcx,i TOV [tovov (X,yBvvv]TOV) Kcti avap^ov, Koci a/3ao~iXBV-
Tov, KOCI aSsa TroTov, TOV avevosy. TOV TruvTog otyuSov
TOV Tracryg aiTiotg KUI yBVBPBug KpBiTTovu, TOV TTMVTOTS
5 TOC ctVTot KOCI uo~a,VTug B^OVTCX, s ov TCX, TravTM, Kot9tx,7rep ex,
tyeTypias, etg TO stvott TFUpyXOev. o~v yap ei
i 7] oct Siog opoto~u; t y txyivvyTog OMOT], v\ otoid&KTo
o TrpuTog TVJ (pv&lt;rei, KM vo^uoq TM eivai, KOLI uptiTTuv

UplVfAOV. TM TTUVTOt BK TOV fJLVj OVTOq Big TO BlVCtl

10 Stcx, TOV povoyBvovg o~ov viov MVTOV OB TTpo TTUVTUV otiwvuv yev-
vyiarus fiovXyrBt, KCCI Svvupst, xut otyudoTyTi
vlov [AovoyBvyji Xoyov BOV^ (rotyioiv &lt;tocrot,v 9 TrpuTOTOKov
KTKTBUI;) ocyyBXov Tvjg pByuXyg j3ov\yg &lt;rov, ap^iBpBcc &lt;rov,
/3ao~iXBot SB KOLI uvpiov Trourys vof\Tf\q KOU oLurQuTyg (pvo-Btig, TOV

15 TTpO 7rX,VTb)V 9 dl OV T&lt;Z TT&VTOt,. 0~V yocp @BB aitoVlB, Cl (X.VTOV TO,

TrsTroiyKoig, KUI Si OCUTOD TYIS 7rpoo~yKovo-Y]g TTpovoi&g TU
ioig. Si ov yo&p TO eiv&i B^ccpio~(jo^ Si OIVTOV KOCI TO BV

upyO b). BO KMl TTUTIjp TOV [AOVOyBVOVg ViOV 0~OV O/
CX.VTOV TTpO TTOWTtoV TrOlYlVOig TOi XepOV/Slp, KUl TO, ZspXtylft,

20 uiuvag TB K&I (TTpciTiag, SwupBig TB KMI e%ovo"ia$, apxag TB
Qpovovg, ccp^oiyyBXovg TB KOLI ayyBXoug KUI [ABTM TOCVTCX,
, TToiycrczg 01 O&VTOV TOV (pMivoftBvov TOVTOV KOO~[AOV,

TOt, BV OLUTU* (TV ytZp Bl TOV OVpUVOV U KOL^JLOLpUV

KUI wg Ssppiv BKTBivotg, KOLI TY]V yr,v BTT ovSsvog lSpva"ocg

Yi povy o Tryug o-TBpBtopa, KUI VVKTO, KOLI ypspav

o B^ayxyuv (pug BK Syaruvpuv, KOLI TV TOVTOV o~ToXy
B7rcx&gt;yof.yuv TO (TKOTog^ Big av&Tr&vXuv TUV BV TU KOO~[AU KIVOV-
IJLBVUV fyuv o TOV vjXiov Tufcug Big oc^ag Tyg ypspag, BV ov-

pOCVto), KOll TV\V (TBXVIVVIV Big &lt;X.p^Of,g TV]g VVKTOg, KO&l TOV %OpOV TUV

30 arTBpuv BV ovpoivu KMTczyp&ifyag, Big aivov Tv\g &lt;rv\q ftByaXoTTpB-
TTBiag o Troiyo ct.g vdup TTpog jronv KOLI Ka&apo~iv, otBpcx, Z^UTIKOV
Trpog BKTTrvoyv nut (puvyg uTroSocriv Six yXuTTyg 7rXyTTovo~y$
TOV aBpa, Koti aKoyv (rvvBpyovfABWjv VTT OCVTOV cog BTTO& IBIV BICT-
TVJV Trpoo-TriTrTovruy XVTYI XuXixv o ^otr^ocg

. Clementis* 205

A A * V/^&gt; c

* U7T GIVTOV
TY t V LLBV OCVOCOBl
TYjV OB 7TOO~l (3&0~tLtOV 7T lYjO~ Ot , KOtl TY t V LLBV L^Oig

TrXyQwcu;, TY t v OB Y t t

TB $

apU&lt;T(7"Oy, KOtl LLByOC X,Y t TOg CtUTYi TTfp/76^, Ct,Xu,l)pUV lldoCTUV 0~B~

TTBXotyYj, Trspitppoiroit; SB ctvTyv TrvXo&ig a[/,(Aou XBTT-
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, 7TOTB SB 0~Tpb)VVVCt)V OlUTyV BIS 7TBOIOV, KOU 7TOTB
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7TpO$ TTOpBlCtV TTOTCCf^Oig SiOC^jCO~OCg TOV V7TO 0~OV
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r\ ^ t r l

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, TpOTTUV TOtfcBCTl. VB(pUV O^GpOTOXUV StO,SpO[AGtl$, Biq KCtpTTtiV
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6og. Y.OLI on f^Gvov TOV KGC~p,Gv BdY l [/,iovpyY l o~otg aXXoc next TGV

KOO UOTTOXtTYjV CtVypblTTOV BV OCUTCO BTTOlY^Gt^ KCO~UOU KOO~UGV CCV~ 25

TOV otvoLdtifcotg. BiTrott; yccp TYI o~ri (rotpia,* HGIY^U^BV ocvQpuTrov

BIKOVCt yUBTSpOlV, HOtl KOlQ CfAOl&0~lV KOLI Ctp^BTUO CCV TUV

w Tyg Qot,Xcto~o~Y t d KOLI TUV TTBTBIVUV TOU ovpocvou. A/o
QLVTOV x iL Jvrc otdavaTOV Y.OLI

fjitv EH TGV p,V\ GVTOS, TCV Q BX TWV TBOTOlpUV (TTOt^Bl^V 30

otouKotg OJUTW, KOLTOL f^sv TY t v ^v^v^ T^v XoyiKyv dioiyvb)-
KOCI a(7g,Gs/a^ $icatpt&lt;Ttv, Sixaiov KOC,I aSixov TTOC-

KOLTGt dg TO (TWfAOt, TT,V 7TBVTO,6XOV BySOtpKTb} OU
TY,V LLBTafiuTlKyV KiVT^lV. G"J y&p 0S TTOLVTOKpOLTOp,

206 JUtiirgia ft* dementis,

XpKTTOV 7rotpot$6i&lt;rov BV ESsfjL KUTO, avc&ToXug BtyvTBVcrug, TTOIV-

TOIUV (pVTUV eOWOlfAUV KCXTfAUy KMl BV &VTW U&gt;g (X&gt;V BV BCTTIM,

TroXvTBXBi BKryyuyBg OCVTOV KMV TW TTOIBIV vopov $e$&K&lt;*t av-
TM BptpVTOv, oTTug OIKO^BV Koti Trap* BUVTQV e^oi rex, crTreppurot,
5 ryg QtoyvuvioLt;* tKrayuyuv &lt;5"g ei$ rov Tf\q Tputpyg TrapaSeKrov,
TTUVTUV ptv uvvfltotg o,VT&) Tyv e%ov(riuv 7Tpo$ peTotXyifyiv, Ivog
oe ftovov rvjv ytwiv ex,7ret7rex,g BTT eXTTidi KpetTTOvuV) ivoe, BOC.V

SB ry&lt;; WToXyq, KMI

1O ^QJpTTOL/ MTTO&TYI OtyeUG KOCi (rVp/BovlOt yMVOLlKOq, TOD [ASV TTM-

p&$Bi(rov $maiu$ B^wcrou; uvrov, ayaQoTriTi SB Big TO TTO&VTBXBS
&7roXXvf/,Bvov ov% VTTBpBidzt; (Tov yocp 7]v OYifUOUpyyf&oe, otXXoi
y.^vTTOTM^cx.g avTc*) Tyv KTHTIV, SsSuKotg OWTU oiKBiotg iSpwrl

KUl TTOVOig TTOpl^BW BUVTCt) TV\V TpOtyyV, (TOD TT&VTOC, (pVOVTO KOCl

15 avgovTog KUI TTBTratvovTog xpovu SB Trpog oXiyov

opKu Big TruXiyyBVBo-iuv BKuXBG-ag opov (JUVMTOV Xvo-#,g,

B% uvotVTua Bug BTrriyyBiXu . KOII on TODTO povov. aXXot, KOLI Tovg

B O&VTOV Big TTXVjQog CtV&lt;Zpld[/,OV %#, TOVg BfJLfJLBlVOtVT&g 0"0l B$0-

a&lt;ra, Tovg SB o&Troo-ToivTcig (rov BKoXot,&lt;rug* KOLI TOV JJLBV A/3eX,
20 tog oo~iov TTpoo SBfca.fABVog TV\V 6vo~iixv^ TOV SB &lt;x.SBX(poKTOVOv
ce,7ro(TTpa,(pBig TO Swpov, ug sv&yovg. KOCI ?rpog TOVTOig TOV

KUl TOV Evvg 7TpO(TXa ; SoU, KOLl TOV EvU% fJLBTOCTB^BMOig. (TV

BI o Sypiovpyog TOV uvdpuTTuv, KOH Tv\g fyyg %o^&gt;v\yog^ KUI
tvoBiug TrXypuTyg K&I TMV vopuv SoTyp, KOLI TWV
25 avTOvg picr9cx,7roSoTyg, KOCI TWV TrotpufiouvovTUV ex,VTovg

o TOV [tByuv KOLTOLK\\)&lt;rpw BTTOLyuyttv TM xoo~[AU Slot TO 7rXy6og

Tk)V &CTB3O~MVTttV KCtl TOV OlKOllOV NiW V&lt;70&/,BVO BK TOV KMTU-

&[/,BVOg

0~VV OKTk) l^L/^a/^, TBXog fABV TttV 7rUpto)%7jKO-
TCt)V, &p%yV SB TUV fABXXoVTUV B7TiyiVBO~dctl. TO (&gt;OJ3BpOV TTVp KOLTOt,

30 Tr t g ZoSofAyvvjg TTBVT&TroXBug B^utyug, KCX.I yyv uapTTotyopov Big &lt;ix-

ftyV &BfABVOg OC7TO KUKl&g TUV K&TOIKOVVTUV BV O,VTV], KOCl TOV OCTIOV

AWT B%a.p7Ta,(rag TOV BfATrpycrfjLov. &lt;rv BI o TOV A/3pa,a,fA g
vog Trpoyovixyg a,&lt;TB$Bioe,g 9 KOCI uXypovopov TOV uoo-pov
&lt;rctg, KOCI BpQavurug UVTU TOV XpKTTov crov. o TOV

Hiturgta . Clementig* 207

&lt;TO\J iu!6 viKyTrjv TOV ap^KoiKOV ofytwq ce,va.dia,$. o TOV
IvotcM 7rocyytXioci; vlov Troir^oc^vog. o TOV lomufi
: Sudexa, TTotiduv, KOLI Tovq OC.VTOV

yocyuv t$ AtyvTTTOv ev /3do[AV]KovToc, TTVT ipir^a*. o~v xvpt, 5

TO TUV iyVTTTtUV Ctp^tlV. (TV JCUp/6, j^a/OUf U7TO

KotTa7rovovf/.vov(; on TrepieiSes, diet. TCLS 7rpo$ TO\J$
at/rwv tTT&yytXiotq aXX gppucr^, Ko\oc(rot.g AiyuTT-
TIOV$. 7ra.pa,(p6eipotvTuv $ TUV oivQpuTruv TOV &lt;pv&lt;rtKOV vopov, KOCI 10

TVJV KTKTW) 7TOT fAV OlUTOfAOLTOV VOfAKTOWTUV, 7TOT6 d 7T\tlOV

vi Set Tip,y&lt;roe,vTuV) Y.OLI (rot TU @gw TUV TTOLVTUV (TVVTOCTTOVTUV
OVK ioio~&lt;x.$ 7rXotva,&lt;rQa.i, aXXa ai/ade/?a^ TOV dyiov &lt;rov

7TOVTOC, M&tKTlJJ/, St OtVTOU TTpO^ f3ori&iCX.V TOU (plKTlKOU TOV

TOV VOfAOV MttKOCi KCll TV\V KTtVlV $lot$ (TOV pyOV tlVOLl, TY}V 15

$ TToXufaov TrXctvyv upio~a.i;. TOV Aapuv KOCI TO jg aurou

AiyvTTTiovg

VTTO /Spurious aTT^Xg^ra^* ^uXw Tnxpov vdup g- -20

7TTp(X,Z OLKpOTOfJiOU Ud^p &lt;%I/g^ga^ gj OVpOtVGV TO

\)&lt;rot,q Tpotpyv % ctpo$ opTuyotAyTpoiv (TTvXov 7rvpo$ TIJV

VVKTOl TTpOg QUTlO-fAOV, KOU (TTVXOV V(p\r]i; ypepOLV TTpOg VKI-

S&XTTOVI;. TOV Irjcrouv (TTpciTyyov ctvocd tiroes, gTrra uvy

aurou xafig/Xg^, lopSowjv J/gpp^^a^ 1 , TOU$ TTOTCX.- 25

. UTTgp OCTTOCVTUV (rot y oo,ra, do~7TOT&lt;x,

TTOLVTOKpCtTOp. 0~ 7TpOO~K.UVOVO~lV UVOlplQfAOl 0~Tp(X.TlCK,l

(TTpoiTiuv, aiuvuv TOC Xgpou/G/^, Jta/ ra g^aTrrgpu^a Xgpa- 30

dv&lt;rt

ra&lt;f g (uo"/ 7rgT0^6gi/a,
UKoiTO(,7ra.vo~Tw&lt;;

208 ILftutgia . dementis.

f ay log, ayiog, ay tog Kvpiog 2.,apaub TrXypyg o ovpavog
y yv\ Tyg Sofcyg aiiTou evXoyyTog tg Tovg aiwvag.
Kai o ap%ipiig ^g Xgygr&T ayiog yap i ug aXyOug, Ka
ayiog, vyio~Tog Kai V7Tpvyov[Avog ig Tovg aiuvag. ayiog o
5 uai o [Aovoywyg crov vlog o nvpiog VI^MV uai og lv\(ro\jg o Xpi-
&lt;TTog og ig TravTa U7TY}pTYio~a^vog &lt;rot TU ew avTov Kai TTa-
Tpi, ig T oyfAiovpyiav oiatpopoV) uai TTpovoiav KaTaXXyXov, ov
TO yvog TUV avdpuTT&ov a7roXXvp,vov, aXXa ^Ta (pu-
vopov, pTa vopiKYiv 7Tapaiv(Tiv, ptTa TrpotyyTMovg Xy-

TOV xaTaKXvo~[AOv, TV\V K7rvpk)criv, Tag

yag, Tag KOLTCX, TlaXaicrTyvuv o~(payag, xai fttXXovTwv oo~ov

TOV laUTOV OV Kai 7TaTpa, Kai TU&gt; KO&lt;TfAti&gt; KaTY}XXa, Kai

Tvjg 7riKipV7ig opyyg Tovg TravTag ^Xsuflspw(rs, ywopwog X
TrapQtvov., yvop,vog v o~apx.i, o og Xoyog, o ayaTryTog viog,

20 TTpUTOTOKOg TTaCTYig KTlO~Ug, KaTa Tag 7Tpl aUTOV V7T aVTOV

lovoa Kai yyovv v pyTpa TrapSwov o
Toug yVb){jc,voug, Kai VG~apKtt)dY] o ao~apx,og, o
" V Xpovu yyVY]Tai 7ToXiT\)(rafA&vog co~iug
25 0vo~ag vd0~[Aug, 7rao~av voo~ov Kai 7rao~c
TTUV a7TXao~ag. &gt; (rypeia T Kai TpaTa v
Tpotpyg Kai TTOTOU Kai VTTVOV p,TaXa@ttv, o Tp(pc*)V
Tovg xpy^ovTag Tpo(pyg, Kai ^7Ti7rXuv Trav fyov V$oKiag
(pavpuo~ o~ov TO ovofAa TOig ayvoouo~iv avTO, TYJV ayvoiav (pv-
.1 yaduo~, TTJV U&lt;rs!3iav av^u7j upuo~. &gt; TO SeX^a &lt;rou s?rX^-

pUO~, TO pyOV $UKag aUTk) TXIUO~ Kai TaVTa TTaVTa

7 J / *

, ^po~iv avopuv KaTao~%8Big, iptiv
Kai Xaou TrapavofAOV, 7Tpoooo~ia TOU TVJV
, Kai TroXXa TTaQuv UTT auT&ov, Kai

JUttitgia S&gt;, Clementis?. 209

&lt;ry &lt;r\jy% u W (r t l &gt; TrxpotSoQeig HtXotru TU yyepovt,
xptueig o KpiTyg, xott xotToiKptQetg o (rwnjp, (rraupw TrpoertjA
o 0*0jff, KOCI otTreOotvev o TV Qvret otQavotTog, text eroitpy o

TTOlOg, IveC TTOtQoVg XlXTt? KOtt QotVUTO J tPeXyTClt TOVTOVg TOVg

cvg TTocpeyevBTO, Y.OII faff T& St(TfA6t rou

TOM rovq ocv^uiTouq ex rvjg CCTTOCT^ OWTOV KX.I averry tv. vexpuv
ry TpiTYi r^epoi, KCX.I Tt&lt;T&lt;r&pcx.KOVTcx. yutoxg tv$tcx.Tp 11^0,5 TM;
^LOL^f\i out; , ctveXytyGv; tn; ro jq ovpotvouz, KOCI tKOLtyttrtyr, P.K dsfctcav

(TOU TOU QeOU KMi TTOLTpOg CVJTO J. fASftvyuevOl O JV UV St VlfAQlG

xapKTTO jpsv &lt;roi,Qee7ra,vTOKpoe,Top, 011% otrov o$ei- 1
O(TOV duvotfAtQa,, KO.I ryv $itx,T&iv U JTO J TrX^po j-
[ACV. ev y yap VVKTI Trotpedidoro, XoiGuv scprov TKI$ dyicca; KM
afAUjAOis OCUTOV yjpa i, KOLI M otQXty ocq Trpo; Tg roi/ 0sov OC JTO J
Koti Trargpa, &gt;ca/ K\OL(roiq^ eduKt roig f&ot9ijTot,i$t UTTM TO JTO
TO fAiHTTypiov Tf\q Kocivr^ SwQvjxW Aa,GT6 gr

TOUTO t&lt;TTl TO (TUfA(X. [AOU, TO TTtpl TToXXttV QpVTTTOfAtVOV tn;
(TlV CtfACZpTlMV (v&lt;T&lt;X.VTC&gt;;&lt;; KOtl TO TTOTyplC J KeOtTOt r 011

uboLToq, Kcci dytxtroe.^ STreSuKSv ZUTOIZ, /.s

TTOIVTSS TOVTO t(TTi TO OLlfJLOt fAO J, TO TTtpl T

Big OttyBTlV KfJlOlpTltoV. TOVTO 7TOliTt ft; TY^ fJLr t V OCVOC^Ll/^CTlV . j (

0(T(X,Kl$ yap EfltJ/ 6(r6tVjT6 TOV OtpTOV TO JTOV, KMl TTiVrTS. TO TTOTYj-

pwv TOVTO, TOV dav&TOv TOV tpcv y.ctToiyyt hX&Tt, ^XP i av

t TOiV JV TO J TTOcSoU^ X JTO J, KOtl TOV 9 o.^ OLT O J ,

MVTOV euTgpa^ 7r&p3V&lt;rtxs, tv r ep%ra&lt; a.&gt;
$or t s K&lt;X.I Swctfttug Kpwut fyvrcts K&lt;X.I vexpov^ KOCI OCTTO-

KOtTOL TO!, tpyct Ot JTOV, 7TpO&lt;r&lt;ppOpeV (TOl Tb) /3ot-

xara Tr t v XVTOV ?&lt;ara&lt;v, TOV ocpTov TGVTOV,

^ it

TO TTOTVjplOV TOVTO, tVXppHTTOVVTBG &lt;70l 6i CtVTGV, $ 01$

V c f

q KTTOLVOU CVUTTIOV (rcu, KOU iep&lt;x.TViv voi, KOCI 30
otriovpev (re, OTTUG evuevug 67Ti/GXei]/&gt;i; STTI TOL TTpoKSiptvoe. dupa,

TOCVTCX. BVU7TIOV &lt;TOl&gt;, (7V OC.VtV$tV]&lt;; 060f, KOLI BvSoK^fTrig 7T ai/-

tig Tipyv TOV XpKTTGv (Tou, Koti jcxTXTrBfji^Yig TO dytov frov

STTt TT\V dv(TiO(,V TOWT^V, TOV f^KpTVpOi Ttt)V 7T OC^^LOCT UV
P

2 1 o Uttiirgia . Clementis.

TOV KVplOV Iv}0~OV 9 OTTUg aTTOtyyVYI TOV OtpTOV TOVTOV (TttfAOt, TOV
XpKTTOV 0~OV, K0(,l TO TTOTyplOV TOVTO OtlfACt TOV XplO~TOV 0~OV,
WO, ol [Jt,BTaX(X,{3oVTBg &VTOV, /3B@(X,lu6uO-l TTpOg BVO~B/3BlOtV,

(TBug afAotpTyfAUTwv TV%ucri 9 TOV oiocpoXov K&I

5 OtVTQV OVO~6wO~l, TTVBVfAMTOg MyiOV 7rXypb)9k)0~lV, OtQOl TOV
S(T7FOTOt TT&VTOKpCZTOp. BTI OBOfABUO, 0~OV, KVplS,

dyiug o~ov BKKXycriag Tyg UTTO TTB^OCTUV Bug

yv 7rpl7rOl7]0~U Tb) TlfAlb) UlfJLOCTl TOV XplO~TOV 0~OV, 0",

TOV UlWVOg KUl V7Tp 7TOL&lt;rv\q BTTlO-KOTTVjg TYjg Op9oTO[AOVO~Y}g TOV

Xoyov Tyg a,Xy6siag. BTI 7rct,pcx,K(x,Xov[jt,BV O~B KOLI VTTBp Tyg Bftyg

TOV TTpOCTtpBpOVTOg 0~0l OVOBVl&g., K0(,l VTTBp TTCZVTOg TOV 7TpBO~pVTB-
ptOV., VTTBp TtOV SlUKOVUV KUl TTUVTOq TOV KXypOV, WO, TTMVTCZg

15 cro(pio-ag, TTVBVfAOLTog dyiov TrXypuo-vig. BTI TroipoiKotXovpBv ere,

KVplB, VTTBp TOV /3cX,0~lXBUg. &gt; KMl TUV BV VTTBpO^ K&l TTMVTOg TOV

^ c etc

&gt;U, tl/a BlpY]VBVb)VTMl TO, TTpOg Yj^OCg^ OTTWg BV
e rv 9*

opovoiot oiocyovTBg TOV TTOLVTOL %povov Tyg

& \Yl(TOV XplfTTOV TVjg BXTTlOOg Y][Ab
0~0l KOLl VTTtp 7TOLVTUV TUV CX.TT CtlttVOg BVapBCTTyfOCVTUV CTOl

7TOCVTUV WV OCVTOg BTTUTTUtroU TOl. OVOjjLOLTO,. BTI 7TpOO~(ppOfJLV (TOl
25 VTTBp TOV XUOV TOVTOV, IvM OiVCX^Bl^q CX.VTOV Big BTTOUVOV TOV Xpl-

(TTOV crov /SanXBiov igpareu^a, s6vog uyiov* VTTBp TMV BV TT&p-
QBVIM KOLI a.yviot,, VTTBp TMV ^ypuv Tv\q KKXy(ricx,g. &gt; virsp TWV BV
yotpoig KOCI TKvoyovioug,V7Tp TWV WITTIWV TOV \ocov &lt;rov,
py$vo(, viptov UTTofiXyTov Troiya Yig. BTI agtovpev O~B KOLI
30 vTTBp Tyg TToXBtog TUVTyg KOLI TUV BVOIKOVVTUV, VTTBp TUV BV ap-

VTTBp TUV BV TTlXpO, SovXBlOl, VTTBp Tb)V BV

TUV BV oypevoret) VTTBP TTXBOVTUV KOLI oSotTropovvTuv*
BTTiuovpog yBvy, TTOLVTUV /3oy6og KOII OLVT i\v\7rT w$ . BTI

KOlXoVfJLBV 0~S KOCl VTTBp TWV fJLKTOVVTWV YjfJLO&g KUl SlUKOVTUV tf

ILiturgia . dementis, 211

OlCt. TO OVOfAOL (TOU, VTrep TUV e%U OVTUV KOU TTeTrXoiVyfAeVUV OTTUS

auToug eig aya,9ov, KOCI rov Qupov OCUTUV Trpotvvrig*
TrapuKczXcvpev &lt;re KCII VTrep TUV KocT^-^ou^evuv Tr,g eKKXy-

KOti VTTep TUV XeifAOtfyfAeVUV VTTO TOU OlXXOTplOU, KOe.1 VTTEp

TUV ev P.ITOLVOICL oiStXtyuv ypuv QTTuq TOV$ pev Te\ttuo"ri&lt;; tv TV
7n&lt;TT6f, Tovg &lt;5"g Koc,9a,pi&lt;rri$ tx, Tt\q tvepyetug TOU Trovypov, TUV

OS T1JV [ASTOLVOIOIV TTpOfTde^YI, KOU (TUy^UpY^rg KOU OCUTOtq

t c

yftiv Toe. irctpewrTUf&ctTCt rpuv. ZTI TrporQepoftev (rot KOU

TVjS eVKpOKTlOtS TOU atpO? KOtl TtJ tVtpOplOU; TUV KKpTTtiV

aveXheiTTut; ^TocXoc^fiocvovT^q TUV 7T&lt;x,poto~ov uya^uv^ ouvupev 10
(T6 &lt;x,7ra.uo~Tug, TOV dtSovTcx, TpoQyv TracTy &lt;rotpx,i. i~n Trapajca-

(T6 KOtl UTTBp TUV 6i CUXoyOV OLlTtUV OLTTOVTUV OTTUq

itxTripr^ag ev rr ii/^e/Se/a, e7n(njvocyocyr,(; ev
TOU Xp/crrcu &lt;rou, TCU Qecv
, TOU /2u&lt;riXeu&lt;; ri&uv

QTI o~oi Tracra dora, (re/3ocg KOU g j^ap^or^a, TI-
7rpo(ntuvr l (rig, TU Trarp/, KOLI TU uiu, Y.OLI TW ciytu TTiev-
, Y.OU vvv, KOLI ag/, text eig TOU; oiveXXtiTreig KOCI otTeXeu-
ouuvotg TUV ottuvuv. KOCI TTOCI; o Xotog XeytTu OL^JLY^. KOLI
o eTTHTKOTTog eiTTocTu ij eipyvy TO J Qeov eir t peTce, TTCUVTUV vpuv.
KOU TTotg o Xaog XeyeTu KOC.L ^trot, TOU TrvtufjiotTog &lt;ro j. KCCI o

GtOCKQVOq y.r l pU(TG~eTU TT&XlV.

TLTI KOCI eTi Seyduptv TOU Seou ^ia TCU XpurTou OLUTOU,
VTrep TOU Supou TOU irpoffKOpurdevTog K jpiu TU eu, oTrug o

g Qeog irporSefciiTcu OIUTO hot, Tr t g {Aeo-iTeiag TOU XpHTTou -i.s
eig TO eTroupaviov O.UTOU 6u&lt;rta&lt;rTr t ptov^ eig oo ^v euuSiczg.
VTrep Tyg eKKXr}(Tioig TauTyg KOU TOU Xocou $er}duf/,ev, UTrep Tra-
oryg eTria-KOTryg, TrocvTog 7Tp6(T/3vTeptov, Troca-yg Tyg ev
Staxoviotg Kott UTrripea iocg^ TravTog TOU TrXypupoiTog Tr t g
&lt;ria,g itqSupuv OTrug o xupiog TtotVTotg StotTijpr l &lt;rri KOU dia&lt;puXa.y- 3
VTrep /3oe,(TtXeuv Y.OLI TUV ev VTrepo^ri SeyQufAtv Ivoc
TOC TTpog ypug, OTrug rjpepov KOU rjo-u^tov /3tov e^ovTeg,
pev ev TTxcrri ev&lt;re{2eiot, Y.OU (repvoTyTi. TUV dyiuv

OTrug xotvuvoi yevevbai Tr,g ex.VXyo eug OCVTUV

2 1 2 Uttttrgia @, Clementifc

%ttwufABV. VTrep TUV ev TTICTTBI avaTroivcrapevMV 01
Tv\g BvupouTtag TMV aspuv KCX.I TeXeo-tyoptag TUV
VTrep Tk)v veoCparuTTuv devj&fapev., OTrug foei
crtv ev TV TTKTTBI. 7T&lt;xvTeg V7T aXXuv 7rotptzx,oc,Xeo~6b)0~(x.v. OLVOL-
yfAxg o eog ev TTI ^upiTi crov cz.vixo~Tix.VTeg e&VTOvg TM

% TOV XplCTTCV UVTOV TrMpMv&it&BUOt,. KOtl

&gt;" o eog o fjueyoLg KUI peytxXttvi fAog, o [Asyug TV

tTaiog Toig epyoig, o @eog KUI TrctTyp TOV cxyiov

crov Ir^ov TOV cruTypog yptoVj eTri{3Xeifyov e(p ypag KOCI etri TO

It) TTOlfAVlOV CTOV TOVTO, Si O.VTOV S%BXB%tt Big C^O^OCV TOV

crov f KOU a,yicx,(7!xg YjfAttV TO (Teapot, KQU TTJV tp u % 7 7

yevopevovg &lt;X7?o TravTog poXvcrpov cr&pxog K&I

Kpivyg, aXXoc, jSoyQog yp&ov yevov, owTtXyTrrup)

15 a.O~7TtO~T7]g, OltX, TOV XpHTTOV 0~OV [ABU 0V (701 OO^CL, TIMY},

oooXoyi(X, 7 ev^otpiCTTiot) KUI TU ocyuo TrvevM&Ti) eig Tovg
vag. otpyv K&.I pST& TO TruvT&g eiTreiv, &^v\v o oiixKovog Xe~

yZTk) TTpO(T%Mpev K&i eiTKTKOTTOg TrpO(T(pMVV]0~a,TU TM

ovTte. TO, uyiot, Toig ayiotg. KOH, o Xtxog V7r&Koveru eig
20 etg Kupiog, Big lycrovg Xpio~Tog, etg oofcixv @eov TroiTpog., e

Tog eig rovg ottwvag* apyv. oofcot, ev vytcrTGig gw, jca* BTTI

o ep^opevog ev ovopiXTi uvptov, Seog uvpiog, KCCI s?re-
flcrayvce, ev Toig vytcrTOig. KCX,I peTtx TOVTO peTtx-
XapfiuveTu o eTTicrKoiTog, eTreiTcx, ol TrpecrpvTBpoi, KXI ol J/oj-

t tv c &lt;r I

KOVOl, KCZl VTTOOICZKOVOI, KCU Ok UVUyVi JCrTOtl, Kttl 01 TjyotXTUl, KOLl

ol ucrKYiT&i, xai ev Tuig yvvat^v ou SioMovKrvou, KOLI. ocl

uevoi, KMI OM xyp&ii eiToL TOC irukuiot, KML TOTS Trctg o Xccog

Tczfciv peTtx aioovg KOCL evXocf3ei&lt;xg ccvev Qopv/3ov. KCM o

y, ^
BTTicrxoTrog OIOOTCJO TY\V TrpoFtyopMv., Xeyuv CTUL/LOC XDICTTOV.

KOCI o de^opevog XeyeTu* apyjv c oe oiotuovog K&Te%eTk) TO
TTOTTjpiov, Kcti eTrioioovg XeyT6o (ztpcc XpicTTov., TroTvjpiov fyvig*
KOM o TTivbiv XeyeTU otMVjv. tyotXuiog OB Xeyecruu TpictKocrTog
TpiTog, ev TU fABTOtXaplSavstv TTotvTctg Tovg XoiTrovg. K&.I OTC&V

lUttirgta . dementis* 213

TTCtVTtg fjLtTOLXoC.QuO l KCtl TrOLffOtl, Xct/SoVTtg 04 SlXKOVOl TOC 7Tt~

pi(T&lt;rtu&lt;rcx,vToe,, tivtytpeTuvoiv Big rot, TrourTotyopiot. KCX.I
XtytTu, Trocucrot^tvou TOU tyotXXovTog.

MtT&XctfSovTtg TOU TIJAIOU &lt;ru-f/,o&lt;,Tog, KOLI TOD TIJAIOU
Toq TOU Xprrcu, tu% i a,pi(TTr i (ri )fttv TU xarar^o ai/T/
ptTaXafieiv TUV olyiuv avrou pva-Typiuv, KCCI
fiev, fty ett; Kpipot, aXA g&lt;; (TUTY^IXV yptv ytvtvQou, tig
Xetoiv yvxyi; KOU (TuftctTog, tg ^uXax^j/ 6U&lt;T6jS/a, stg ct
tifAupTitov, etg (uyv TOU ptXXovTog ouuvog. E^e/pw^g^a. ev

piTi XpKTTOU bCKVTOUg TU 0itJ, TU) fAOVU OLyWf\TU 0W, K
XpiTTU CCUTOU 7TCCpxd^f/,s9tX,. KOLl ^TTKTKOTTOg

Aco-TTora o 0eo^ c 7rcdi/rojcparop, o Trar-^p TO J XpuTTOV (rev
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Cjje Jstopper of tfje

AND THE HOLY COMMUNION,

COMMONLY CALLED THE MASSE.
(According to the First Common Prayer Book of Edward VI. 1549.)

SO many as intende to bee partakers of the holy Communion,
shall sygnifie their names to the Curate, oner night : or els
in the morning, afore the beginning of Matins, or immediatly
after.

And if any of those be an open and notorious cuill liuer, so that
the congregation bij hijm is offended, or haue doen any wrong
to his neighbours, luj worde, or dede : The Curate shall call
hym, & aduertise hym, in any wise not to presume to the lordes
table, infill he haue openly declared hymselfe, to haue truly
repented, and amended his former naught ie life: lhat the.
congregacion 7tiaie thereby be satisfied, whiehe afore were
offended : and that he haue recompensed the parties, whom he
hath dooen wrong into, or at the least bee in full purpose so to
doo, as sone as he eonueniently maie.

|[ The same ordre shall the Curate i se, with those bttwixt whom
he perceiueth malice, and hatred to reigne, not suffering them
to bee partakers of the Lordes table, rntill he knowe them to
bee reconciled. And uj^ one of the parties so at lariaunce, be
content to forgeue from the botome of his harte, all that the
other hath trespaced against hym, and to make amendes, for
that he Injmself hath offended: and the other partie will not
bee perswaded to a godly rnitie, but remaigne still in his fro-
wardnes and malice: The Minister in that case, ought to
admit the penitent persone to the holy Communion, and not
hym that is obstinate.

C Upon the dale, and at the tyme appointed for the ministracion
of the holy Communion, the Priest that shal execute the holy
viinistery, shall put -vpon hym the vesture appoincted for that
ministracion, that is to saye : a white Albe plain, with a veste-
ment or Cope. And where there be many Priesies, or Decons,

2 1 6 cfje Communion*

there so many shalbe ready to helpe the Priest, in the minis
tration, as shalbee requisite : And shall haiic vpon theim lyke-
wise, the vestures appointed for their ministery, that is to say e,
Albes, with lunacies. Then shall the Clerkes syng in En
glish e for the office, or Introite, (as they call it} a Psalme
appointed for that daie.

The Priest standing humbly afore the middes of the Altar, shall

saie the Lordes prater, with this Collect.

A LMJGHTIE GOD, vnto whom all hartes bee open, and
/~\ all desyres knowen, and from whom no secretes are hid :
dense the thonghtes of our heartes, by the inspiracion of thy
holy spirite : that we may perfectly loue thee, & worthely mag-
nifie thy holy name : Through Christ our Lorde. Amen.

Then shall he saie a Psalme appointed for the introite : whiche
Psalme ended, the Priest shall saye, or els the Clerkes shal
syng.

iij. Lorde haue rnercie vpon vs.
iij. Christ haue mercie vpon vs.
iij. Lorde haue mercie vpon vs.

Then the Prieste standyng at Goddes horde shall begin.
Glorv be to God on high.

*/ O

The Clerkes.

And in yearth peace, good will towardes men.

We praise thee, we blesse thee, we worship thee, we glorifie
thee, wee gene tankes to thee for thy greate glory, O Lorde
GOD heauenly kyng, God the father almightie.

O Lorde the onely begotten sonne Jesu Christe, O Lorde
God, Lambe of GOD, sonne of the father, that takest awaye
the synnes of the worlde, haue mercie vpon vs : thou that takest
awaye the synnes of the worlde, receiue our praier.

Thou that sittest at the right hande of GOD the father, haue
mercie vpon vs : For thou onely art holy, thou onely art the
Lorde. Thou onely (O Christ) with the holy Ghoste, art moste
high in the glory of God the father. Amen.

Thtn the priest shall turne hym to the people and saye.
The Lorde be with you.

Cfte Communion, 217

The aunswtre.
And with thy spirite.

The Priest.
Let vs praie.

Then shall folowe the Collect of the daie, n ith one of these t~co
Collectesfolou\yng,for the Kyng.

ALMIGHTIE Clod, whose kingdom is eucrlasting, and
power infinite, haue mercie vpon the whole congregacion,
and so rule the heart of thy chosen scruaunt Edward the sixt,
our kyng and gouernour: that he (knowyng whose minister he
is) maie aboue al thinges, seke thy honour and glory, & that wo
his suhiectes (duely consydcring whose auctoritie he hath) mayo
faithfully serue, honour, and humbly obeye him, in tliee, and for
thee, according to thy blessed word, and ordinaunce : Through
Jesus Christe oure Lorde, who with thee, and the holy ghost,
liueth, and reigneth, euer one God, worlde without ende.
Amen.

ALMIGHTIE and fuel-lasting (iOD, we bee taught by thy
holy worde, that the, heartes of Kynges are in thy rule
and gouernaunce, and that thou doest dispose, and turne them
as it semeth best to thy godly wisedom: We humbly beseche
thee, so to dispose and gourrnc, the hart of Edward the sixt,
thv scruaunt, our Kyng and iroucrnour, that in all his thoughtes,
wordes, and workes, he maye euer seke thy honour and glory,
and study to preserue thy people, committed to his charge, in
wealth, peace, and (Jodlynes: (Jraunt this, O mercifull father,
for thv dere sonnes sake, Jesus Christ our Lorde. Amen.

The Collates ended, the priest, or he that is appointed, shall readc
the Epistle, in a place assigned for the purpose, saying.

The Epistle of sainct Paule written in the Chapiter

of to the.

The Minister then shall rcade thepistle. Jmtnediatly after the
Epistle ended, the priest, or one appointed to reade the Gospel,
shall saie.
The holy Gospell written in the Chapiter of.

The Clear kes and people shall aunsicere.
(ilory be to thee, O Lorde.

2i 8 C&e Communion,

The priest or deacon then shall reade the Gospel : after the
Gospell ended, the priest shall begin.

I belieue in one God.

The clerkes shall syng the rest.

The father almightie maker of heauen and yearth, and of all
thinges visible, and inuisible : And in one Lorde Jesu Christ,
the onely begotten sonne of GOD, begotten of his father before
all worldes, God of GOD, light of light, very God of very God,
begotten, not made, beeyng of one substaunce with the father,
by whom all thinges were made, who for vs men, and for our
saluacion, came doune from heauen, and was incarnate by the
holy Ghoste, of the Virgin Mary, and was made manne, and
was Crucified also for vs vnder Poncius Pilate, he suffered and
was buried, and the thirde daye he arose again according to the
scriptures, and ascended into heauen and sitteth at the right
hande of the father : And he shall come again with glory, to
iudge both the quicke and the dead.

And I belieue in the holy ghost, the Lorde and geuer of life,
who procedeth from the father and the sonne, who with the
father and the sonne together, is worshipped and glorified, who
spake by the Prophetes. And I beleue one Catholike and pos-
tolike Churche. I acknowlege one Baptisme, for the remission
of synnes. And I loke for the resurreccion of the deade : and
the lyfe of the worlde to come. Amen

After the Crede ended, shall folowe the Sermon or Homely, or
some porcion of one of the Homely es, as thei shalbe hereafter
deuided : wherin if the people bee not exhorted, to the worthy
receiuyng of the holy Sacrament, of the body 2 6C blonde of our
sauior Christ: then shal the Curate gene this exhortation, to
those y*. be minded to receiue y e . same.

DERELY beloued in the Lord, ye that mynde to come to the
holy Communi5 of the bodye & bloude of our sauior
Christe, must considre what S. Paule writeth to the Corinthias,
how he exhorteth all persones diligently to trie & examine the-
selues, before they presume to eate of that breade, and drinke of
that cup : for as the benefite is great, if with a truly penitent
heart, & liuely faith, we receiue that holy Sacramet : (for then
we spiritually eate the fleshe of Christ, & drinke his bloude,
then we dwell in Christ & Christ in vs, wee bee made one with

f)C Communion, 219

Christ, and Christ with vs) so is the daunger great, yf wee re-
ceyue the same vnworthely, for then wee become gyltie of the
body and bloud of Christ our sauior, we eate and drinke our
owne damnacion, not considering the Lordes bodye. We kyndle
Gods wrathe ouer vs : we prouoke him to plague vs with diuerse
dyseases, and sondery kyndes of death. Therefore if any here
be a blasphemer, aduouterer, or bee in malyce or enuie, or in
any other greuous cryme (except he bee truly sory therefore,
and earnestly mynded to leaue the same vices, and do trust him
selfe to bee reconciled to almightie God, and in Charitie with
all the worlde) lette him bewayle his synnes, and not come to
that holy table, lest after the taking of that most blessed breade:
the deuyll enter into him, as he dyd into Judas, to fyll him full
of all iniquitie, and brynge him to destruccion, bothe of body
and soule. Judge therfore your selfes (brethren) that ye bee not
Judged of the lorde. Let your mynde be without desire to synnc,
repent you truely for your synnes past, haue an earnest A: lyuely
faith in Christ our sauior, be in perfect charitic with all men, so
shall ye be mete partakers of those holy misteries. And aboue
all thynges : ye must geue moste humble and hartie thankes to
God the father, the sonne, and the holy ghost, for the redempcion
of the worlde, by the death and passion of our sauior Christ,
both God and man, who did humble him self euen to the death
vpon the crosse, for vs miserable synners, whiche laie in darknes
and shadowe of death, that he myghte make vs the children of
God : and exalt vs to euerlasting life. And to thend that wee
should alwaye remembre the excedyng loue of oure master, and
onely sauior Jesu Christe, thus diyng for vs, and the innumer
able benefites (whiche by his precious bloudshedyng) he hath
obteigned tovs, he hath lefte in those holy Misteries, as a pledge
of his loue, &lt;fc a continual remebraunce of the same his owne
blessed body, & precious blond, fur vs to fede vpon spiritually, to
our endles comfort & consolacion. To him therfore with the
father and the holy ghost, let vs geue (as we are most bounden)
continual thankes, submittyng our selfes wholy to hys holy will
and pleasure, & studying to serue hym in true holines and
righteousnes, al the daies of our life. Amen.

In Cathedral churches or other places, where there is dailie Com
munion, it shal he sufficient to rcadc this exhortation abouc

220 Cf)C Communion,

written, once in a rnoneth. And in parish churches, vpon the
wcke daies it may be lefte vnsaycd.

C And if upon the Sunday or holy daye, the people be negligent
to come to the Communion: Then shall the Priest earnestly
txhorte his parishoners, to dispose themsclfes to the receiving $
the holy communion more diligently, saying these or like wordes
vnto them.

DERE frendes, and you especially vpon whose soules I haue
cure and charge, on next, I do intende by Gods

grace, to offre to all suche as shalbe godlye disposed, the moste
comfortable Sacrament of the body and bloud of Christ, to be
taken of them, in the remembraunce of his moste fruitfull and
glorious Passyon : by the whiche passion, we haue obteigned
remission of our synnes, and be made partakers of the kyngdom
of heauen, whereof wee bee assured and asserteigned, yf wee
come to the sayde Sacrament, with hartie repentaunce for our
offences, stedfast faithe in Goddes mercye, and earnest mynde to
obeye Goddes will, and to bffende no more. Wherefore our
duetie is, to come to these holy misteries, with moste heartie
thankes to bee geuen to almightie GOD, for his infinite mercie
and benefites geuen and bestowed vpon vs his vnworthye ser-
uauntes, for whom he hath not onely geuen his body to death,
and shed his bloucle, but also doothe vouchsaue in a Sacrament
and Mistery, to geue vs his sayed bodye and bloud to feede vpon
spiritually. The whyche Sacrament beyng so Diuine and holy a
thyng, and so comfortable to them whiche receyue it worthilye,
and so daungerous to them that wyll presume to take the same
vnworthely : My duetie is to exhorte you in the meane season, to
consider the greatnes of the thing, and to serche and examine
your owne consciences, and that not lyghtly nor after the maner
of dissiraulers with GOD : But as they whiche shoulde come to
a moste Godly and heauenly Banket, not to come but in the
manage garment required of God in scripture, that you may (so
muche as lieth in you) be founde worthie to come to suche a table.
The waies and meanes therto is.

First that you be truly repentaiit of your former euill life, and
that you confesse with an vnfained hearte to almightie God,
youre synnes and vnkyndnes towardes his Maiestie committed,
either by will, worde or dede, infirmitie or ignoraunce, and that

Cfjc Communion. 221

\\ ith inwarcle sorowe & teares you bewaile your offences, & require
of almightie god, mercie, & pardon, promising to him (from the
botoine of your hartes) thamendment of your former lyfe. And
inonges all others, I am commaunded of God, especially to
nc and exhorte you, to reconcile your selfes to your neighbors,
whom you haue offended, or who hath offended you, putting out
of your heartes al hatred and malice against them, and to be in
Inn.- and charitie with all the worlde, and to forgeue other, as you
\\oulde that God should forgeue you. And yf any ma hauedoen
wrojr to any other: let him make satisfaccion, and due restitucion
of all landes & goodes, wronfully taken awaye or with holden,
before he come to Goddes horde, or at the least be in ful minde
and purpose so to do, assone as he is able, or els let him not come
to this holy table, thinking to deceyue God, who seeth al meiics
hartes. For neither the absolucion of the priest, can any tiling
auayle them, nor the receiuymj; of this holy sacrament doth any
thing but increase their damnacion. And yf there l&gt;e any of yon,
whose conscience is troubled & grcued in any thin&lt;_r, lackyn^ com-
forte or counsaill, let him come to me, or to some; other dyscrete
and learned priest, taught in the law of God, and contcsse and
open his synnc & griefe secretly, that he maye receiue suche
ghostly counsaill, aduyse and comfort, that his conscience maye
be releued, and that of vs (as of the Ministers of GOD and of the
churche) he may receiue comfort and absolucion, to the satisfac
cion of his inynde, and auoyding of all scruple and doubtfulnes :
requiryng suche as shalbe satisfied with a jjeiierall confession,
not to be offended with them that doo vse, to their further
satisfiyng the auriculer and secret confession to the Priest : nor
those also whiche thinke nedefull or conuenient, for the quietnes
of their awne cosciences particularly to open their sinnes to the
Priest: to bee offended with them that are satisfied, with their
humble confession to GOD, and the generall confession to the
churche. But in all thinges to folowe and kcpe the rule of
charitie, and euery man to be satisfied with his owne conscience,
not iudii vnir other mennes myndes or consciences: where as he

" . J

hath no warrant of Goddes word to thesame.

C Then shall folou c for the Offertory , one or mo, of these Sen
tences of holy scripture, to bee song whiles the. people doo offer,
or els one of theim to bee saicd by the minister, inimedtatly
afore the fifleryng.

222 Cfje Communion.

Math. v. Let your light so shine before men, that they maye see you

good woorkes, and glorify your father whiche is in heauen.

Math. vi. Laie not vp for your selfes treasure vpon the yearth, where the
rust and mothe doth corrupt, and where theues breake through
and steale : But laie vp for your selfes treasures in heauen, where
neyther ruste nor mothe doth corrupt, and where theues do not
breake through nor steale.

Math. vii. Whatsoeuer you would that menne should do vnto you, euen
so do you vnto them, for this is the Law and the Prophetes.

Math. vii. Not euery one that saieth vnto me, lorde, lorde, shall entre into
the kyngdom of heauen, but he that doth the will of my father
whiche is in heauen.

Luc. xix. Zache stode furthe, and saied vnto the Lorde : beholde Lorde,

the halfe of my goodes I geue to the poore, and if I haue doen
any wrong to any man, I restore foure fold.

i. Cor. ix. Who goeth a warfare at any tyme at his owne cost ? who
planteth a vineyarde, and eateth not of the fruite thereof ? Or
who fedeth a flocke, and eateth not of the milke of the flocke?

i. Cor. ix. If we haue sowen vnto you spirituall thinges, is it a great
matter yf we shall reape your worldly thynges ?

i. Cor. ix. Dooe ye not knowe, that they whiche minister aboute holy
thinges, lyue of the Sacrifice ? They whiche waite of the alter,
are partakers with the alter ? euen so hath the lorde also ordained :
that they whiche preache the Gospell, should Hue of the Gospell.

ii. Cor. ix. He whiche soweth litle, shall reape litle, and he that soweth
plenteously, shall reape plenteously. Let euery manne do accord-
yng as he is disposed in his hearte, not grudgyngly, or of neces-
sitie, for God loueth a cherefull geuer.

Gala. vi. Let him that is taught in the woorde, minister vnto hym that

teacheth, in all good thinges. Be not deceiued, GOD is not
mocked. For whatsoeuer a man soweth, that shall he reape.

Gala. vi. While we haue tyme, let vs do good vnto all men, and spe

cially vnto them, whiche are of the houshold of fayth.

i. Timo. vi. Godlynes is greate riches, if a man be contented with that he
hath : For we brought nothing into the worlde, neither maie we
cary any thing out.

i. Timo. vi. Charge theim whiche are riche in this worlde, that they bee
ready to geue, and glad to distribute, laying vp in stoare for
theimselfes a good foundacion, against the time to come, that
they maie attain eternall lyfe.

Cfje Communion. 223

GOD is not vnrighteous, that he will forget youre woorkes Hebre. vi.
and labor, that procedeth of loue, whiche loue ye haue shewed
for his names sake, whiche haue ministred vnto the sainctes, and
yd do minister.

To do good, & to distribute, forget not, for with suche Sacrifices Hebre. xiii.
God is pleased.

Whoso hath this worldes good, and seeth his brother haue i. Jhon. iii.
nede, & shutteth vp his compassion from hym, how dwelleth the
loue of God in him?

Geue almose of thy goodes, and turne neuer thy face from any Toby. iiii.
poore man, and then the face of the lorde shall not be turned
awaye from thee.

Bee mercifull after thy power : if thou hast inuche, gene plen- Toby. iiii.
teously, if thou hast litle, do thy diligence gladly to geue of that
litle, for so gathereste thou thy selfe a good reward, in the daie
of necessitie.

He that hath pitie vpon tho poore, lendeth vnto the Lorde : and Proucrbes
loke what he laicth out, it shalbe paied hym again.

Blessed be the man that prouideth for the sicke and nedy, the Psal. xli.
lorde shall deliucr hym, in the tyme of trouble.

Where there be Clerkes, theishal sijn one, or many of the sentences
aboue writ ten, according to the length and shortncsse oj the
tyme y that the people be offering.

In the meane tyme, whyles the Clerkes do syng the Offertory, so
many as are disposed, shall offer vnto the poore inclines boxe
euery one accordynge to his halnlitie and charitable mynde.
And at the offeryng daies appoyntcd : euery manne and
woman shall paie to the Curate, the due and accustomed
offerynges.

Then so manye as shalbe partakers of the holy Communion, shall
tary still in the quire, or in some conuenient place, nigh the
quire, the men on the one side, and the women on the other
syde. All other (that inynde not to receiue the said holy Com
munion} shall departe out of the quire, except the ministers and
Clerkes.

Then shall the minister take so muche Bread and Wine, as shall
suffice for the persons appoynted to receiue the holy Com
munion, laiyng the breade vpon the corporas, or els in the
paten, or in some other comely thyng, prepared for that pur-

224 Cfte Communion*

pose. And putty ng the wyne into the Chalice, or els in some
faire or conueniente cup, prepared for thai vse (if the Chalice
wilnot seme) putty ng therto a litle pure and cleane water: And
settyng both the breade and wyne vpon the Alter : Then the
Prieste shall saye.

The Lorde be with you.

Aunswere.
And with thy spirite.

Priest.
Lift vp your heartes.

Aunswcre.
We lift them vp vnto the Lorde.

Priest.
Let vs geue thankes to our Lorde God.

Aunswere.

It is mete and right so to do.
The Priest.

IT is very mete, righte, and our bouden dutie that weeshoulde
at all tymes, and in all places, geue thankes to thee, O Lorde,
holy father, almightie euerlastyng God.

f[ Here shall folowe the proper preface, according to the. tyme (if
there bee any specially appointed) or els immediatly shall
folowe. Therefore with Angelles. Sfc.

PROPRE PREFACES.

C Upon Christmas daie.

ECAUSE thou diddeste geue Jesus Christe, thyne onely
sonne to bee borne, as this daye for vs, who by the operacion
of the holy ghoste, was made very man, of the substaunce of the
Virgin Mari his mother, and that without spot of sinne, to make
vs cleane from all synne. Therfore. &c.

C Upon Easter daie.

BUT chiefly are we bound to praise thee, for the glorious
resurreccion of thy sonne Jesus Christe, our Lorde, for he is
the very Pascall Lambe, whiche was offered for vs, & hath taken
awaie the synne of the worlde, who by his death hath destroyed

Cfje Communion. 225

death, and by his risyng to life againe, hath restored to vs euer-
lastynge life. Therefore. &c.

C Upon the Assencion daye.

THROUGH thy most dere beloued sonne, Jesus Christ our
Lorde, who after his moste glorious resurreccion, manifestly
appered to all his disciples, and in their sight ascended vp into
heauen, to prepare a place for vs, that where he is, thither mighte
we also ascende, and reigne with hym in glory. Therfore. &c.

C Upon Whitsondaye.

THROUGH Jesus Christ our Lorde, accordyng to whose
moste true promise, the holy Ghoste came doune this daye
fro heauen, with a sodain great sound, as it had been a mightie
wynde, in the likenes of fiery toungues, lightyng vpon the
Apostles, to teache them, and to leade them to all trueth, geuyng
them bothe the gifte of diuerse lan&lt;j;ua&lt;j;es, and also boldneswith
feruent zeale, constantly to preache the Gospcll vnto all nacions,
whereby we are brought out of darkenes and error, into the; cleare
light and true knowlege of thee, and of thy sonne Jesus Christ.
Therfore. &c.

C Upon the feast of the Trinitic.

IT is very meete, righto, and oure bounden duetie, that w&lt;&gt;
should at id tyine.s, and in id places, gene thankes to thee O
Lorde, almightye euerlasting God, whichc arte one God, one
Lorde, not one onely person, but three persones in one sub-
staunce : For that which we beleue of the glory of the father,
thesame we beleue of the sone, and of the holy ghost, without
any difference, or inequalitie, whom the Angels, &c.

sifter whiche preface shall folowe iimnediatly.

Therfore with Angels and Archangels, and with all the holy
companye of heauen: we laude and magnify thy glorious name,
euermore praisyng thee, and saying :

Holy, holy, holy, Lorde God of Hostes : heauen & earth are
full of thy glory : Osanna in the highest. Blessed is he that
commeth in the name of the Lorde : Glory to thee O lorde in the
highest. This the Clerkes shal also syng.

C When the Clerkes haue doocn syngyng, then shall the Priest, or

Deacon, turne hym to the people and saye.
Let vs praie for the whole state of Christes churche.

226 Cfre Communion,

C Then the Priest turnyng hym to the Altar, shall saye or syng,
playnly and distinctly, this prayer folowyng.

A LMIGHTIE and euerliuyng God, whiche by thy holy
_/\_ Apostle haste taught vs to make prayers and supplicacions,
and to geue thankes for al menne : We humbly beseche thee
moste mercyfully to receiue these our praiers, which we offre vnto
thy diuine Maiestie, beseching thee to inspire cotinually the
vniuersal churche, with the spirite of trueth, vnitie and Concorde :
And graunt that al they that do cofesse thy holy name, maye
agree in the trueth of thy holye worde, and Hue in vnitie and
godly lone. Speciallye we beseche thee to saue and defende thy
seruaunt, Edwarde our Kyng, that vnder hym we maye be Godly
and quietly gouerned. And graunt vnto his whole cousaile, and
to all that be put in aucthoritie vnder hym, that they maye
truely and indifferently minister iustice, to the punishemente of
wickednesse and vice, and to the maintenaunce of Goddes true
religion and vertue. Geue grace (O heauenly father) to all
Bishoppes, Pastors, and Curates, that thei maie bothe by their
life and doctrine, set furthe thy true and liuely worde, and
rightely and duely administer thy holy Sacramentes. And to al
thy people geue thy heauenly grace, that with meke heart and
due reuerence, they may heare and receiue thy holy worde, truely
seruyng thee in holynes and righteousnes, all the dayes of their
life : And we most hiibly beseche thee of thy goodnes(O Lorde)
to coumfort and succour all them, whyche in thys transytory life
be in trouble, sorowe, nede, syckenes, or any other aduersitie.
And especially we commend vnto thy mercifull goodnes, this
congregacion which is here assembled in thy name, to celebrate
the commemoracion of the most glorious death of thy sonne :
And here we do geue vnto thee moste high praise, and hartie
thankes for the wonderfull grace and vertue, declared in all thy
sainctes, from the begynning of the worlde : And chiefly in the
glorious and moste blessed virgin Mary, mother of thy sonne,
Jesu Christe our Lorde and God, and in the holy Patriarches,
Prophetes, Apostles and Martyrs, whose examples (o Lorde)
and stedfastnes in thy fayth, and kepyng thy holy commaunde-
mentes : graunt vs to folowe. We commend vnto thy mercye
(0 Lorde) all other thy seruauntes, which are departed hence
from vs, with the signe of faith, and nowe do reste in the slepe
of peace: Graiit vnto them, we beseche thee, thy mercy, and

Cfje Communion. 227

euerlasting peace, and that at the day of the generall resurreccion,
we and all they which bee of the misticall body of thy sonne,
may altogether be set on his right hand, and heare that his most
ioyfull voyce : Come vnto ine, O ye that be blessed of my father,
and possesse the kingdom, whiche is prepared for you, from the
begynning of the worlde : Graunt this, O father, for Jesus Christes
sake, our onely mediatour and aduocate.

O God heauenly father, which of thy tender mercie, diddest
geue thine only sonne Jesu Christ, to suftVe death vpon the crosse
for our redempcion, who made there (by his one oblacion once
offered) a full, perfect, and sufficient sacrifyce, oblacion, and
satysfacyon, for the synnes of the whole worlde, and did institute,
and in his holy Gospell commaund vs, to celebrate a perpetual!
memory, of that his precious death, vntyll his comming again :
Heare vs (o merciful father) we besech thce : and with thy holy
spirite & worde, vouchsafe to bl^esse and sanc^tifie these thy
gyftes, and creatures of bread and wyne, that they maie be vnto
vs the bodye and blonde of thy moste derely beloued sonne Jesus
Christe. Who in thesame nyght that he was betrayed: tooke Mere the
breade, and when he had blessed, and geuen thankes : he brake ^ikelhe
it, and gaue it to his disciples, saiyng : Take, eate, this is my intohishu
bodye which is geuen for you, do this in remembraunce of me.

Likewyse after supper he toke the cuppc, and when he had H&lt;n the
geuen thankes, he gaue it to them, saiyng: drynk ye ull of this,
for this is my bloudc of the ncwc Testament, whyche is shed for
you and for many, for remission of synnes: do this as oft as you
shall drinke it in remembraunce of me.

These wordcs btj\Tre rchcrscd are to be saied, turning still to the
Altar y without any eleiiacion, or shewing the Sacrament to the
people.

WIIERFORE, O Lorde and heauenly father, accordyng to
the Instytucyon of thy derely beloued sonne, our sauiour
Jesu Christ, we thy humble scruauntes do celebrate, and make
here before thy diuine Maiestie, with these thy holy giftes, the
memoryall whyche thy sonne hath wylled vs to make, hauing in
remembraunce his blessed passion, mightie resurreccyon, and
gloryous ascencion, renderyng vnto thee most hartie thankes,
for the innumerable benefites procured vnto vs by thesame,
entierely desiryng thy fatherly goodnes, mercifully to accepte
thi&lt; our Sacrifice of praise and thankes geuing : most humbly

228 &e Communion.

beseching thee to graunt, that by the merites and death of thy
sone Jesus Christ, and through faith in his bloud, we and al thy
whole church, may obteigne remission of our sinnes, and all
other benefites of hys passyon. And here wee offre and present
vnto thee (O Lorde) oure selfe, oure soules, and bodies, to
be a reasonable, holy, and liuely sacrifice vnto thee: humbly
besechyng thee, that whosoeuer shalbee partakers of thys holy
Communion, maye worthely receiue the moste precious body
and bloude of thy sonne Jesus Christe : and bee fulfilled with
thy grace and heauenly benediccion, and made one bodye
with thy sonne Jesu Christe, that he maye dwell in them, and
they in hym. And although we be vnworthy (through our
manyfolde synnes) to offre vnto thee any Sacryfice: Yet we
beseche thee to accepte thys our bounden duetie and seruice,
and commaunde these our prayers and supplicacions, by the
Ministery of thy holy Angels, to be brought vp into thy holy
Tabernacle before the syght of thy dyuine maiestie : not waiyng
our merites, but pardonyng our offences, through Christe our
Lorde, by whome, and with whome, in the vnitie of the holy
Ghost: all honour and glory, be vnto thee, O father almightie,
world without ende. Amen.

Let vs praye.

AS our sauiour Christe hath commaunded and taught vs, we
are bolde to saye. Our father whyche art in heauen,
halowed be thy name. Thy Kyngdome come. Thy wyll be
doen in yearth, as it is in heauen. Geue vs this daye our dayly
breade. And forgeue vs our trespaces, as wee forgeue them that
trespasse agaynst vs. And leadevs not into Jemptacion.

The aunswere.
But deliuer vs from euill. Amen.

Then shall the priest saye.
The peace of the Lorde be alwaye with you.

The Clerkes.
And with thy spirite,

The Priest.

CHRIST our Pascall lambe is offred vp for vs, once for al,
when he bare our sinnes on hys body vpon the crosse, for
he is the very lambe of God, that taketh away the sinnes of the

Cfje Communion* 229

worlde : wherfore let vs kcpe a ioyfull and holy feast with the
Lorde.

Here the priest shall turne hym toward those that come to the holy
Communion, and shall saye.

YOU that do truly and earnestly repent you of your synnes
to almightie God, and be in loue and charitie with your
neighbors, and entende to lede a newe life, folowyng the com-
maunderaentes of God, and walkyng from hencefurth in his holy
wayes : drawe nere and take this holy Sacrament to your corn-
forte, make your humble confession to almightie God, and to his
holy church here gathered together in hys name, mekely knclyng
vpon your knees.

Then shall thys general! Confession bee made, in the name of al
those that are minded to receiue the holy Communion^ eyther
by one of them, or els by one of the ministers, or by the prieste
hymselje, all kneling humbly rpon their knees.

ALMYGHTIEGOD father of oure Lord Jesus Christ, maker
of all thyngcs, iudge of all men, we knowlcgc and buwiiilc
our many fold synnes and wyckednes, which we from tyme to
tyme, most greuously haue committed, by thought, word and
dede, agaynst thy diuine maiestie, prouoking moste Justly thy
wrath and indignacion against vs, we do earnestly repent & be
hartely sory for these our misdoinges, the remembraunce of them
is greuous vnto vs, the burthen -of them is intolerable: haue
mercye vpon vs, haue mercic vpon vs, moste mercifull father, for
thy sonnc our Lorde Jesus Christes sake, forgeue vs all that is
past, and graunt that we may euer hereafter, serue and please
thee in neunes of life, to the honor and glory of thy name :
Through Jesus Christe our Lorde.

Then shall the Prieste stande r/&gt;, and turnyng hymselft to the
people, say thus.

ALMIGHTIE GOD our heauenly father, who of his great
mercie, hath promysed forgeuenesse of synnes to all them,
whiche with hartye repentaunce and true fayth, turne vnto him :
haue mercy vpon you, pardon and delyuer you from all youre
sinnes, confirme and strengthen you in all goodnes, and bring
you to euerlasting lyfe : through Jesus Christ our Lord. Amen.

230 Cfje Communion.

Then shall the Priest also say.

Heare what coumfortable woordes our sauiour ^Christ sayeth,
to all that truely turne to him.

Come vnto me all that trauell and bee heauy laden, and I
shall refreshe you. So God loued the worlde that he gaue his
onely begotten sonne, to the ende that al that beleue in hym,
shoulde not perishe, but haue lyfe euerlasting.

Heare also what saint Paul sayeth.

This is a true saying, and woorthie of all men to bee receiued,
that Jesus Christe came into thys worlde to saue sinners.

Heare also what saint John sayeth.

If any man sinne, we haue an aduocate with the father, Jesus
Christ the righteous, and he is the propiciation for our sinnes.

Then shall the Priest turmjng him to gods boord knele down, and
say in the, name of all them, that shall receyue the Communion,
this prayer folowing.

WE do not presume to come to this thy table (o mercifull
lord) trusting in our owne righteousnes, but in thy mani
fold & great mercies : we be not woorthie so much as to gather
vp the cromes vnder thy table, but thou art the same lorde whose
propertie is alwayes to haue mercie : Graunt vs therfore (gracious
lorde) so to eate the fleshe of thy dere sonne Jesus Christ, and
to drynke his bloud in these holy Misteries, that we may con-
tinuallye dwell in hym, and he in vs, that oure synfull bodyes
may bee made cleane by his body, and our soules washed through
hys most precious bloud. Amen.

Then shall the Prieste jirste receiue the Communion in both kindes
himself e, and next deliuer it to othtr Ministers, if any be there
presente (that they may bee ready to hclpe the chief e Minister)
and after to the people.

And when he deliuereth the Sacramente of the body of Christe, he
shall say to euery one these woordes.

The body of our Lorde Jesus Christe whiche was geuen for
thee, preserue thy bodye and soule vnto euerlasting lyfe.

And the Minister deliuer ing the Sacrament of the bloud, and getting

euery one to drinke once and no more, shall say.
The bloud of our Lorde Jesus Christe which was shed for thee,
preserue thy bodye and soule vnto euerlasting lyfe.

Cfte Communion, 231

Jf there be a Deacon or other Priest, then shal he folow with the
Chalice: and as the priest ministreth the Sacrament of the
body, so shal he (for more expedition) minister the Sacrament
of the bloudy infourme before written.

In the Communion tyme the Clarke s shall syng.

ii. O lambe of god that takeste away the sinnes of the worlde :
haue mercie vpon vs.

O lambe of god that takeste away the synnes of the worlde :
graunt vs thy peace.

Beginning so soonc as the Prieste dneth receyue the holy Commu
nion : and when the Communion is ended, then shall the
Clarkes syng the pott Communion.

Sentences of holy scripture, to be sayd or song euery daye one,
after the holy Communion^ called the post Communion.

If any man will folowe me, let him forsake hymselfe, and take Math. \\\.
vp his crosse and folowe me.

Whosoeuer shall indurc vnto thende, he shalbe saued. Mar. xiii.

Pruysed be the Lorde god of Israeli, for he hath visited and Luc. i.
redemed hys people : therefore let vs seme hym all the dayes of
our lyfe, in holines and righteousnes accepted before liym.

Happie are those seruauntcs, whome the Lord (when he cum- Luc. xii.
meth) shall fynde waking.

Be ye reaclye, for the sonne of nmnne will come, at an hower Luc. xii.
when ye thinke not.

The seruaunte that knoweth hys maisters will, and hath not Luc. xii.
prepared himself, neither hath doen according to his will, shalbe
beaten with many stripes.

The howre cummeth and now it is, when true woorshippers John. iiii.
shall wurship the father in spirite and trueth.

Beholde, thou art made whole, sinne no more, lest any wurse John. v.
thing happen vnto thee.

If ye shall continue in my woorde, then are ye my very disci- lohn. viii.
pies, and ye shall knowe the truth, and the truth shall make you
free.

While ye haue lighte, beleue on the lyght, that ye may be the John. xii.
children of light.

He that hath my commaundemetes, and kepeth them, thesame lohn. xiiii.
is he that loueth me.

If any man loue me, he will kepe my woorde, and my father ihon. xiiii.

2 3 2

Cfte Communion,

will loue hym, and wee will come vnto hym and dwell with
hym.

If ye shall byde in me, and my woorde shall abyde in you, ye
shall aske what ye will, and it shall bee doen to you.

Herein is my father gloryfyed, that ye beare muche fruite, and
become my disciples.

This is my commaundement, that you loue together as I haue
loued you.

If God be on our syde, who can be agaynst vs ? which did not
spare his owne sonne, but gaue him for vs all.

Who shall lay any thing to the charge of Goddes chosen ? it
is GOD that iustifyeth, who is he that can condemne ?

The nyght is passed, and the day is at hande, let vs therfore
cast away the dedes of darkenes, and put on the armour of
light. ^

Christe Jesus is made of GOD, vnto vs wisedome, and righte-
ousnes, and sanctifying, and redempcion, that (according as it is
written) he whiche reioyceth shoulde reioyce in the Lorde.

Knowe ye not that ye are the temple of GOD, and that the
spirite of GOD dwelleth in you ? if any manne defile the temple
of GOD, him shall God destroy.

Ye are derely bought, therfore glorifye God in your bodies, and
in your spirites, for they belong to God.

Be you folowers of God as deare children, and walke in loue,
euen as Christe loued vs, and gaue hymselfe for vs an offeryng
and a Sacrifyce of a sweete sauoure to God.

Then the Priest shall gcue thankes to God, in the name of all them
that haue communicated, turning himjirst to the people, and
saying.

The Lorde be with you.

The aunswere.
And with thy spirite.

The priest.

Let vs pray.

A LMIGHTYE and euerlyuyng GOD, we moste hartely
_/JL thanke thee, for that thou hast vouchsafed to feede vs in
these holy Misteries, with the spirituall foode of the moste pre
cious body and bloud of thy sonne, our sauiour Jesus Christ, and
hast assured vs (duely receiuing the same) of thy fauour and

Communion, 233

goodnes toward vs,and that we be very raemb res incorporate in thy
Misticall bodye, whiche is the blessed companye of all fay th full
people : and heyres through hope of thy euerlasting kingdome,
by the merites of the most precious death and passion, of thy
deare sonne. We therfore most humbly beseche thee, O heauenly
father, so to assist vs with thy grace, that we may continue in
that holy felowship, and doe all suche good woorkes, as thou
hast prepared for vs to walke in, through Jesus Christe our
Lorde, to whome with thee, and the holy goste, bee all honour
and glory, world without ende.

Then the Priest turning hym to the people, shall let them depart
with this blessing.

The peace of GOD (whiche passeth all vnderstandyng) kepe
your heartcs and mindcs in the knowledge and loueof GOD, and
of hys sonne Jesus Christe our lorde. And the blessing of God
almightie, the father, the sonne, and the holy gost, be emonges
you, and rcmayne with you alway.

Then the people shall aunsicere.
Amen.

Where there are no clerkes, there the Priest shall say al thinges
appointed here for them to sing.

When the holy Communion is celebrate on the workeday 9 or in
priuate hoicses : Then may be omitted, the Gloria in excelsis,
the Crede, the Homily, and the e.rhortacion t beginning.

Dearely beloued. &c.

C Collected to bee sayed after the Offertory, when there is no
Communion, euery sueh day one.

ASSIST vs mercifully, O Lord, in these our supplicacions
& praiers, and dispose the way of thy seruauntes, toward
the attainement of euerlasting saluacyon, that emong all the
chaunges and chaunces of thys mortall lyfe, they may euer bee
defended by thy moste gracious and readye helpe : throughe
Christe our Lorde. Amen.

O ALMIGHTIE Lorde and euerlyuyng GOD, vouchesafe,
we beseche thee, to direct, sanctifye and gouerne, both our
heartes and bodies, in the wayes of thy lawes, and in the workes
of thy comaundementes : that through thy most mightie protec-

234 Cfte Communion.

cion, both here and euer, we may be preserued in body and soule :
Through our Lorde and sauiour Jesus Christ. Amen.

GRAUNT we beseche thee almightie god, that the wordes
whiche we haue hearde this day with our outwarde eares,
may throughe thy grace, bee so grafted inwardly in our heartes,
that they may bring foorth in vs, the fruite of good liuing, to the
honour and prayse of thy name : Through Jesus Christe our
Lorde. Amen.

PREUENT vs, O lorde, in all our doinges, with thy most
gracious fauour, and further vs with thy continuall helpe,
that in al our woorkes begonne, continued and ended in thee : we
may glorifye thy holy name, and finally by thy mercy obteine
euerlasting life. Through. &c.

A LMIGHTIE God, the fountayn of all wisdome, which
ji\_ knowest our necessities beefore we aske, and our igno-
raunce in asking : we beseche thee to haue compassion vpon
our infirmities, and those thynges whiche for our vnwoorthines
we dare not, and for our blindnes we can not aske, vouchsaue to
geue vs for the woorthines of thy sonne Jesu Christ our Lorde.
Amen.

A LMIGHTIE god, which hast promised to heare the peti-
y\ cions of them that aske in thy sonnes name, we beseche
thee mercifully to inclyne thyne eares to vs that haue made nowe
Our prayers and supplicacions vnto thee, and graunte that those
thynges whiche we haue faythfullye asked accordyng to thy will,
maye effectually bee obteyned to the reliefe of oure necessitye,
and to the settyng foorth of thy glorye : Through Jesus Christ
our Lorde.

For rayne.

OGOD heauenly father, whiche by thy sonne Jesu Christ,
hast promised to al the that seke thy kingdom, & the
righteousnes thereof, al thinges necessary to the bodely suste-
naunce : send vs (we beseche thee) in this our necessitie, such
moderate rayne and showers, that we may receiue the fruites of
the earth, to our comfort and to thy honor: Through Jesus
Christ our Lord.

Forfayre wether.

O LORDE God, whiche for the sinne of manne, didst once
drowne all the worlde, except eight persons, and afterwarde

Cf)C Communion* 235

of thy great mercye, didste promise neuer to destroy it so agayn :
We hubly beseche thee, that although we for oure iniquities
liaue woorthelye deserued this plague of rayne and waters, yet
vpon our true repentaunce, thou wilt sende vs suche wether
wherby we may receiue the fruites of the earth in due season, and
learne both by thy punishment to amende our Hues, and by the
graunting of our peticion, to geue thee prayse and glory : Through
Jesu Christ our Lorde.

C Upon wednesdaies & frydaies, the English Letany shalbe said
or song in all places, after suche forme as is appoyntcd by the
kynges maiesties Iniunccions: Or as is or s/iul bee othei wyse
appoyntcd by his highnes. And thcughe there be none to
communicate with the Prieste, yet these dayes (after the Letany
ended) the Priest shall put i-pon hym a playn Albe or surplesse,
with a cope, and say al t hinges at the Altar (appoynted to bee
sayde at the celebracyon of the lordes supper) vntill after the
offertory. And then shall adde one or two of the Collectes
afore writ fen, as occasion shall serue. b\j his discretion. And
then turning him to the people shall let them depart , with the
accustomed blessing.

And the same order shall be vsed all of her dayes, whcnsoeuer the
people be custom ably assembled to pray in the churche, and
none disposed to communicate with the Pries f .

Lykcwyse in Chap dies annexed, and all other places, there shalbe
no celebration of the Lordes supper, except there be some to
communicate with the Priest. And in suche Chapdles annexed
where y* people hath not bene accustomed to pay any holy
bread, there they must either make some charitable prouision
for the bering of the charges of the Communion, or elles (for
receyuyng of the same) resort to theyr Parish Churche.

For aduoyding of all matters and occasyon of dyscencyon, it is
mete that the breade prepared for the Communion, bee made
through all thys realme, after one sort and fashion : that is to
say, vnleauened, and roundc, as it was afore, but without all
maner ofprinte, and some thyug more larger and thicker then
it uV/.9, so that it may be aptly deuidtd in diners pieces : and
euery one shall be deuided in two pieces, at the leaste, or more,
by the discretion of the minister, and so distributed. And
menne muste not thynke ksse to be receyued in parte, then in

236 Cfte Communion.

the whole, but in eache of them the whole body of our sauiour
Jesu Christ.

And forsomuche as the Pastours and Curates within thys realme,
shal continually fynd at theyr cosies and charges in theyr
cures, sufficient Breade and Wynefor the holy Communion (as
oft as theyr Parishioners shalbe disposed for theyr spiritual
comfort to receyue the same) it is therefore ordred, that in
recompence of suche costes and charges, the Parishoners of
euerye Parishe shall offer euery Sonday, at the tyme of the
Offertory, the iuste valour and price of the holy lofe (with all
suche money, and other thinges as were wont to be offered with
the same) to the vse of theyr Pastours and Curates, and that
in suche ordre and course, as they were woont to fynde and
pay the sayd holy lofe.

Also, that the rcceiuing of the Sacrament of the blessed body and
bloud of Christ, may be most agreable to the institution therof,
and to the vsage of the primatiue Churche: In all Cathederall
and Collegiate Churches, there shal alwaies some Communicate
with the Prieste that ministreth. And that the same may bee
also obserued euery where abrode in the countrey : Some one
at the least of that house in euery Parishe, to whome by
course after the ordinaunce herein made, it apperteyneth to
offer for the charges of the Communion, or some other whom
they shall prouide to offer for them, shall receiue the holye
Communion with the Prieste: the whiche may be the better
doen,for that they knowe before, when theyr course commeth,
and maie therfore dispose themselues to the worthie receiuyng
of the Sacramente. And with hym or them who doeth so
offre the charges of the Communion: all other, who be then
Godly disposed thereunto, shall lykewyse receiue the Commu
nion. And by this meanes the Minister hauyng alwaies some
to communicate wi f h him, maie accordingly solempnise so high
and holy misteries, with all the suffrages and due ordre
appoynted for thesame. And the Priest on the weke daie,
shall forbear e to celebrate the Communion, excepte he haue
some that will communicate with hym*

Furthermore, euery man and woman to be bound to heare and be
at the diuine seruice, in the Parishe churche where they be
resident, and there with deuout prayer, or Godlye silence and
meditation, to occupie themselues. There to paie their dueties,

Cbe Communion* 237

to communicate once in the yeare at the least, and there to
reccyue, and take all other Sacramentes and rites, in this
bootee appointed. And whosoeuer willyngly vpon no iust
canst, doeth absent themselues, or doeth vngodly in the Parislie
churche occupie themselues : vpon projfe therof, by the Eccle-
siasticall lawes of the Realme to bee txcomunicale, or sujfrc
other punishement, as shall to the Ecclesiastical iudge (accord-
yng to his discretion} seme convenient.

although it bee redde in aunciente writers, that the people.
many yearcs past, receiued at the pries tes handes, the Sacra
ment of the body of Christ in thcyr owne handes and no
commaundement of Christ to the contrary: Yet forasmuche
as they many tymcs conueyghed the same secretelye awayc, kept
it with them, and diuersly abused it to superstition and wick-
ednes: lest any suche thyng hereafter should be attempted,
and that an vniformitie might be ised, throughoute the whole
Realme: it is t/ioui?/,t conuenient the people commonly receiue
the Sacrament of Christes body, in their mouthes, at the
Priestes hande.

From the Edition of the first Common Prayer Book,
" Imprinted at London in Flrtestrete by Edward Wliit-
cliurclie, the seventh daye of Marche, 1541)." Folio.

THE r.M).

C. \Vliittiiigliai Cliiswick.

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A 326