ESSAYS LITURGICAL AND HISTORICAL STUDIES IN CHURCH HISTORY ESSAYS LITURGICAL AND HISTORICAL BY J. WICKHAM LEGG, D.Lrrr. FEMBKOKF COLLEl.lt OXFOKD FELLOW OF THK SOCIK1Y OF AN 1 1QUA KIKS OF : ONDON B rc. re. Society for Promoting Christian Knowledge London : 68 Haymarket, S.W. 1917 PREFACE IT is perhaps natural that a man should wish to preserve as far as he can pieces of work over which he has spent much time and pains, and not to let them disappear in the abyss of periodical literature where they are hard to find under his name, but are overwhelmed by the enormous amount of contemporary work. I have felt particularly in preparing this volume the sensation which I have been told that many men feel in the progress of a busy literary life : the sight of a proof becomes odious to them. But while feeling this I have been so fortunate as to receive from Mr. T. Gambier Parry help, gratitude for which can be but faintly expressed: without it the task of seeing these essays passed through the press could not have been taken in hand. I would also acknowledge that the index is his work. The Rev. George Homer has also read the proofs through, and I am indebted to him for several suggestions. 5 2072350 6 Preface It has been my endeavour to verify the quotations in the proof, but every now and then, perhaps owing to depletion of literary staffs caused by the war, I have been unable to find the volume from which I have quoted. I may also plead advancing age and the fatigue and want of energy which it brings with it. For this I beg the reader's indulgence, should he find imperfections in the references. J. W. L. OXFORD, May 3, 1917 TABLE OF CONTENTS NOTES ON THE STRUCTURE OF COLLECTS . . 9 CRITICISM OF THE ROMAN LITURGY BY ROMAN CATHOLIC AUTHORS ...... 22 THE TAKING AWAY (SO ASSERTED) OF THE PRIEST- HOOD FROM THE REV. SAMUEL JOHNSON IN l686 66 THE RITE USED BY THOMAS CRANMER WHEN ARCH- BISHOP IN BLESSING THE PALL DELIVERED BY HIM TO HOLGATE ARCHBISHOP OF YORK, TRANSCRIBED FROM CRANMER'S REGISTER AND ANNOTATED . 108 AN EARLY LITURGICAL COLOUR SEQUENCE, HITHERTO BUT LITTLE KNOWN, FOLLOWING THE USE OF THE CRUSADERS' PATRIARCHAL CHURCH IN JERUSALEM IN THE TWELFTH CENTURY . -157 SURVIVAL OF THE USE IN SICILY OF THE LENTEN VEIL HUNG BETWEEN QUIRE AND PRESBYTERY IN THE FIRST DECADE OF THE TWENTIETH CENTURY ........ 165 THE CARRYING IN PROCESSION IN CHURCH OF ENGLAND SERVICES OF LIGHTED CANDLES AND TORCHES ........ 172 ESSAYS LITURGICAL AND HISTORICAL Notes on the Structure of Collects I IT has been known for some years past that the Western Collect, in a great number of cases, consists of four parts, or some add a fifth, which are these : (i) the invocation ; (ii) a sentence relative to the invocation ; (iii) the main petition ; and (iv) the purpose or end for which the petition is made. The fifth part is a pleading of the merits of Christ in those cases in which the collect is addressed to the Eternal Father. About thirty years ago 1 I pointed out in a little note a resemblance to this structure of the Western Collect in the prayer of the Apostles before the election of St. Matthias. ' Thou, Lord/ is the invocation ; ' which knowest the hearts of all men' is the relative sentence ; ' shew whether of these two thou 1 Guardian, May ax. 1884, p. 773 : The Western Collect. io Essays hast chosen/ is the main petition ; ' that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place ' is the purpose or end. It may be worth while to note that this prayer of the Apostles has been adapted as a collect pro Ordinandis at Soissons in 1745, thus : Tu, Domine, qui corda nosti omnium, ostende quos elegeris accipere locum sancti ministerii ; et, ut sanctificeris in iis qui appropinquant ad te, abundantes gratiae tuae divitias super eos effunde ; Per Dominum. 1 It may be asked, Is this kind of prayer only Christian, or is it pre-Christian ? Something with the structure of the Western Collect does appear to have been used by the Jews. There is the prayer of Nehemiah re- corded in the first chapter of the second book of the Maccabees, 2 said during the sacrifice, and it is described as follows : And the priests made a prayer whilst the sacrifice was consuming, I say, both the priests, and all the 1 Missale Suessionense (F. de Fitz James, eps.), Paris, Coignard, 1745 : Feria Quarta Quatuor Temporum Quad- ragesimae. 2 According to the articles in Hastings 's Dictionary of the Bible, the date of the Maccabees and Wisdom is not commonly thought to be later than A.D. 40. So that for the present purpose we may treat these books as pre-Christian. Notes on the Structure of Collects n rest, Jonathan beginning, and the rest answering thereunto, as Neemias did. And the prayer was after this manner (w. 23, 24). Then the prayer itself follows, which may be conveniently broken up into the four parts of a collect, and the structure may be shown better if the Vulgate be used rather than the authorized version, for Latin is the native air of the collect. i. (Invocation.) Domine Deus, omnium creator, terribilis et fortis, iustus et misericors, qui solus es bonus rex, solus praestans, solus iustus et omni- potens et aeternus, ii. (Ground of Petition.) qui liberas Israel de omni malo, qui fecisti patres electos, et sanctificasti eos : iii. (Petition.) accipe sacrificium pro universo populo tuo Israel, et custodi partem tuam et sanc- tifica : congrega dispersionem nostram, libera eos qui serviunt gentibus, et contemptos et abominates respice : iv. (Purpose.) ut sciant gentes quia tu es Deus noster, afflige opprimentes nos et contumeliam facientes in superbia, constitue populiun tuum in loco sancto tuo, sicut dixit Moyses. The ninth chapter of the book called the Wisdom of Solomon has a prayer which shows an approach to the Western Collect, having three of the four parts needful to make a com- plete collect ; but it is like the prayer of Nehe- 12 Essays miah given above, too long when compared with the terseness of the Western Collect, which has, most unjustly, been described as ' casting forth his ice like morsels.' It is the self-restraint, the absence of enthusiasm, and of all appeal to the emotions which is the charm of the Western Collect, and separates it off from the verbosity and diffuseness of the Ancient-Gallican or Oriental prayer. Yet there is another prayer in the fourth chapter of the first book of the Maccabees in which a tendency to much the same structure may be noticed as in the prayer of Nehemiah. i. Benedictus es Salvator Israel, ii. qui contrivisti impetum potentis in manu servi tui David, et tradidisti castra alienigenarum in manu lonathae filii Saul et armigeri eius : iii. conclude exercitum istum in manu populi tui Israel, et confundantur in exercitu suo et equitibus : da illis formidinem, et tabefac audaciam virtutis eorum, et commoveantur contritione sua : deice illos gladio diligentium te : iv. ut collaudent te omnes qui noverunt nomen tuum in hymnis (v. 30-v. 33). This in all likelihood is not a ritual prayer, though composed after the example of that of Nehemiah. Such private prayers may be found in Christian times. For in the Acts of St. Notes on the Structure of Collects 13 Theodora, which claim to be of A.D. 304, the following prayer, showing the four parts in structure, may be found : Pater Domini nostri lesu Christi, adiuua me, et libera me de meritorio hoc, qui adiuuisti Petrum cum esset in carcere ; qui eduxisti eum sine con- tumelia, educ me sine macula hinc : ut omnes uideant, quoniam tua sum ancilla. 1 One of the widest known collects composed in the Middle Ages is the Collect for the office of Corpus Christi, which however is not addressed to the Eternal Father but to the Son. Deus qui nobis sub sacramento mirabili passionis tuae memoriam reliquisti tribue quaesumus ita nos corporis et sanguinis tui sacra mysteria venerari ut redemptionis tuae fructum in nobis iugiter sentia- mus. Qui vivis. The office of Corpus Christi is almost univer- sally ascribed to St. Thomas of Aquinum. A less looked for author of a collect may be discovered in Ulrych Zwingli : Da hub Ulrych Zwingli am batten (dann vff den 19. Brach monatz ist die erst Lection in Chor zumm grossen miinster gehalten.) vnd sprach Omnipotens sempiterne et misericors Deus, cuius verbum est lucerna pedibus nostris et lumen semi- 1 Acta Sanctorum, Antverp, 1675 : Aprilis t. iii. p. 574, col. i. 14 Essays tarum nostrarum, aperi et illumina mentes nostras ut oracula tua pure et sancte intelligamus et in illud quod intellexerimus transf ormemur, quo maies- tati tuae nulla ex parte displiceamus : per lesum Christum dominum nostrum. Amen. 1 Private prayers composed after the same model may be found at the end of some Medita- tions of John Malder, 2 Bishop of Antwerp, and in Dr. Johnson's prayers, scattered here and there, of which perhaps the best example is the prayer that he wrote on beginning the Rambler. 3 Dr. Cowley, with his invariable kindness, has pointed out to me certain Blessings or Praises of God in the Morning Service of the Jewish congregations which contain some elements of the collect such as the invocation and the rela- tive sentence : and, indeed, in one of these there are the four parts of the collect, thus : i. Blessed art thou, O Lord our God, King of the Universe, ii. who hast sanctified us by thy commandments, and commanded us to occupy ourselves with the words of the Law. 1 Heinrich Bullenger's Reformationsgeschichte, ed. Hot- tinger ond Vogeli, Frauenfeld, Bepel, 1838. Bd. i. 160 [that is, June, 1524]. Brach monatz is the month of June. * loannes Malderus, Meditations s Theologicae, Antverp (typ. Plantin), 1630. 3 Samuel Johnson, Prayers and Meditations, ed. George Strahan, London, Cadell, 1796, p. 8. Notes on the Structure of Collects 15 iii. Make pleasant, therefore, we beseech thee, Lord our God, the words of thy Law in our mouth and in the mouth of thy people, the house of Israel, iv. so that we with our offspring and the offspring of thy people, the house of Israel, may all know thy Name and learn thy Law. Blessed art thou, O Lord, who teachest the Law to thy people Israel. 1 Dr. Cowley tells me that this part of the ser- vice is sometimes considered ancient ; there is another instance of a prayer like a collect in this same book in the Prayer in the House of Mourning, which shows all the four parts of a collect as well as its shortness : i. O Lord, ii. who healest the broken-hearted and bindest up their wounds, iii. grant thy consolation unto the mourners : put into their hearts the fear and love of thee ; iv. that they may serve thee with a perfect heart, and let their latter end be peace. Amen. 2 Of the recent origin of this service there is no question, for we are told in the preface that ' the Prayers in the House of Mourning,' etc., ' are the same that have been in use for some 1 The authorized daily prayer book of the United Hebrew congregations of the British Empire, eighth edition, London, Eyre and Spottiswoode, 1908, p. 4. Ibid., p. 324. 1 6 Essays years past, having been drawn up by the late Chief Rabbi.' II Some years ago the late Bishop of Gibraltar, Dr. W. E. Collins, asked me to help him with the service at his enthronization ; and I came across in Monumenta Ritualia Ecclesiae Angli- canae a prayer which reminded me of that at the end of the consecration of Bishops in the Book of Common Prayer, and which has been there since the days of Cranmer. It is an ex- pansion, as I venture to think, of the prayer Concede quaesumus, 1 which was of course well known to Cranmer, for it is in the Sarum Missal, the collect of a mass pro episcopo. 2 It may be found in other medieval missals, as at Here- ford, 3 and also at Westminster, in a mass for the abbot. 4 It is my own fault, I have no doubt, but I do not find that the resemblance between these two 1 William Maskell, Monumenta Ritualia Ecclesiae Angli canae, London, Pickering, 1847, vol. iii. p. 288. z J. Wickham Legg, Sarum Missal, Oxford Clarendon Press, 1916, p. 397. 3 Missale . . . Ecclesiae Herfordensis, ed. W. G. Hender- son, Leeds, 1874, p. 414. 4 Missale ad usum Ecclesie Westmonasteriensis, Henry Bradshaw Society, 1893, fasc. ii. col. 1152. Notes on the Structure of Collects 17 prayers has been pointed out in many of our more usual books of instruction on the Common Prayer. 1 This, then, must be my excuse for printing in parallel columns the two prayers. So every one may thus be enabled to form a judgment for himself, whether they be alike or not. MISSALE SARUM (ed. Clarendon Press, P-397)- mine famulo tuo epis- copo nostro EDWARD VI's FIRST ORDINAL (Consecration of Bis- hops.) icedequaesumusDo- Most merciful Father, we beseech thee to send down upon this thy servant thy heavenly blessing ; and so endue him with thy holy Spirit that he preaching thy Word, may not only be earnest to reprove, be- seech, and rebuke with all patience and doc- trine ; but also may be ut praedicando et exer- cendo quae recta sunt exemplo bonorum operum animas suo- rum instruat subdi- torum [2 Tim. iv. 2 : i Tim. iv. 12] to such as believe an wholesome example, in word, in conversation, in love, in faith, in chas- tity, and purity ; RiJi I l iS> f T C i ; rSe ' in Dr R E " Brightman's English Rite, Kivingtons, London, 1915, vol. ii. p. 1016. 1 8 Essays et aeternae remunera- that, faithfully fulfilling tionis mercedem a te his course, at the latter piissimo pastore per- day he may receive the cipiat. crown of righteousness [2 Tim. iv. 7, 8] laid up by the Lord the Per Dominum nostrum righteous Judge, who lesum Christum Fil- liveth and reigneth one ium tuum qui te- God with the Father cum vivit et regnat and Holy Ghost, world in unitate Spiritus without end. Amen. sancti Deus per om- nia saecula saecu- lorum. Amen. Ill When I was working in the University Library at Wiirzburg in May 1911 I found a collect in the Wiirzburg breviary which reminded me of the Christmas collect in the Book of Common Prayer. The same collect is in a fifteenth-century edition as well as in that of 1518, and it is said at None on Christmas Day. It appeared afterwards that Dr. Neale had noticed some prayer of the same kind ; for he says : ' We have noted something like our own Collect in more than one German Missal : a fact which ought to be known to English liturgical scholars/ l 1 J. M. Neale, Essays on Liturgiology, etc., London, 1863, P- 52. Notes on the Stricture of Collects 19 It is quite possible that the Wiirzburg Collect given below may be that which Dr. Neale noticed as like to the collect in the Book of Common Prayer. It is indeed to be found in other liturgical books : for instance, at None on Christmas Day in the Eichstadt breviary of 1525 and the Constanz breviary of 1561 : also at None on Christmas Day in the breviary of Uzes of 1493 ; and in the Lyons diurnal of 1738 ; at Sext on Christmas Day in the Pam- peluna breviary of 1562 ; in the list of Christ- mas collects in the breviary of the canons of St. Augustine at Coimbra of 1531, fo. 103. From its appearance in so many different parts of Europe, it will be gathered that the collect is old ; and by the aid of Mr. H. A. Wilson's invaluable Index to the Roman Sac- ramentaries it will be found in the Gelasian Sacramentary as the collect of a mass for Christmas. 1 It occurs also, as Mr. Wilson points out, in a list of collects for use at Christmas in the Gregorian Sacramentary.* A likeness of the collect in the Gelasian Sac- ramentary to that in the Prayer Book had been 1 L. A. Muratori, Liturgia Romano, Vetus, Venetiis, 1748, t. i. col. 495. Ibid., t. ii. col. n. 20 Essays noticed by Mr. Henry Bailey as long ago as 1847 1 - ) but his observation does not seem to have been remarked by many. Cranmer was not likely to have been acquainted with manu- scripts of the Gelasian or the Gregorian Sacra- mentary ; whereas it is quite possible that in his expeditions to Germany he may have found a German breviary with this collect, and taken from it the idea of ' adoption ' and ' grace,' which he afterwards planted into the latter part of the Edwardine collect. Nor does the early part of the collect seem so dissimilar that it might not have been suggested by the Latin collect. But in this I do not expect to find that all the world agrees with me. It will be enough if I have pointed out a possible source in the German collect for the origin which had escaped Dr. Neale, and which possible source he desired should be known to Englishmen. I will now give the two collects printed side by side : WURZBURG BREVIARY FIRST BOOK of ED- 1518 WARD VI. (ad nonam in die na- (Christmas Day at the tivitatis Domini). second communion.) 1 Henry Bailey, Rituale Anglo-Catholicum, London, J. W. Parker, 1847, p. 113. Notes on the Structure of Collects 21 Omnipotens sempiterne Deus : qui hunc diem per incarnationem Verbi tui et partum beatae Mariae Vir- ginis consecrasti : da populis tuis in hac celebritate consor- tium : ut qui tua gratia sunt redempti, tua sunt adoptione securi. Per eundem. Almighty God which hast given us thy only-be- gotten Son to take our nature upon him and this day to be born of a pure Virgin : Grant that we being re- generate and made thy children by adoption and grace, may daily be renewed by thy Holy Spirit. Through the same, &c. Criticism of the Roman Liturgy seen in Roman Catholic Authors 1 THE purpose of this essay is not contro- versy with Roman Catholics. It is rather a warning to those members of the Church of England who view everything in the Roman rite through a fog of adulation ; who can see nothing approaching to a fault in anything con- nected with the Church of Rome. In the eigh- teenth century our English forefathers borrowed freely from Roman books of devotion, which they altered and adapted ; but they did not go to the lengths that of late years some among us have gone in imitation of Roman services and Roman practices. The first in the nine- teenth century that from the Anglican side approached the Roman with Byzantine pros- trations was the Rev. William George Ward, then a Fellow of Balliol, who more than seventy 1 In this chapter the material supplied for an article in the Church Quarterly Review of January 1916 has been worked up again. 22 Criticism of Roman Liturgy 23 years ago brought out his famous work, The Ideal of a Christian Church. He did not long remain with us, but soon became more Ultra- montane than the Ultramontanes. But his teaching remained. Since his time we have had among us a certain set of men who have professed to look upon everything done in the Church of Rome as endowed with the highest possible excellence. Roman customs have come to be regarded as the model for a Christian community, and to be followed blindly. Even the liturgy, which to an educated eye has grave faults in the Missal, Breviary, and Rituale, has been held up to us as ' the norm/ Scholars have been reproached for making a study of the Eastern liturgies. Whatever is Roman has been called Catholic with great diligence. There has also arisen a curious subjective fancy, which cannot be brought to book, that there is an unerring liturgical instinct in the Church of Rome throughout the ages, of which a promi- nent example now seems to be that Low Mass is no longer said in a loud voice, but in a tone only audible to the celebrant himself : this is not universally the practice in Italy or else- where on the Continent, whatever may be the custom amongst English Roman Catholics. 24 Essays That is to say, common prayer has ceased at Low Mass, for common prayer must be vocal prayer that can be joined in by all present. According to these theorists, the history of the Roman rite is one continuous and uninterrupted progress from glory to glory. Some have gone so far as to believe that there has been a divine control guiding in the right path whatever has been done in the Roman liturgy. Perhaps, then, it may be a useful thing, for those who wish to follow facts rather than their own fancies, to lay before them the opinions of well-known and distinguished Roman Ca- tholic authors who have dealt with the fail- ings of their own liturgy, not in a fractious or peevish humour, but with the aim of keeping the facts of history in view and dealing with them fairly and justly. We shall find such writers not only in England, but in France, and even in Rome itself. If it be possible, an at- tempt will be made to follow their example on this occasion. Criticism of Roman Liturgy 25 I. THE MASS BOOK, ESPECIALLY THE CANON In this chapter will, first of all, be considered a document that is to the pious Roman Catholic as well as to every lover of ecclesiastical an- tiquity a most sacred prayer and venerable monument, the Canon of the Mass. Its sub- stance seems to be most ancient, and it con- tains indeed very beautiful petitions, of which one of the most touching appears to be the Second Memento, that for the Faithful Departed. Yet both the language and structure, even the grammar of the Canon, have of late years been exposed to searching criticism, not from the Modernist school in the Church of Rome, but from scholars of unimpeachable orthodoxy ; such as Cardinal Billot, s.j. ; Mr. Edmund Bishop ; Monseigneur Duchesne ; Dr. Adrian Fortescue; Dom Fernand Cabrol, O.S.B., and others. Mr. Edmund Bishop, one of the first liturgical scholars of our time, criticizes the technical language of the Canon in an important passage which may be found in the Appendix to the Liturgical Homilies of Narsai, edited by Dom R. H. Connolly in 1909, and printed 26 Essays in Cambridge Texts and Studies. 1 It is as follows : The very simplicity of the invocation ' Quam oblationem ' in the Roman Canon is in accord with the almost embarrassing simplicity, or even it would seem want of technical exactness in suggestion, found in details of that document ; a matter which did not escape those acute, eminently able, and most interesting writers, the great Anglican Divines of the seventeenth century. Neither has the side open to criticism escaped an ' eminently capable and resourceful ' mem- ber of the Society of Jesus ; for in another ex- tract following immediately is quoted Father Billot, s.j., as he was then, now a Cardinal ; he finds difficulties in the interpretation of the Canon of a serious kind. Mr. Bishop in a note to this passage says, alluding to the difficulties felt by the Anglican writers of the seventeenth century in the interpretation of the Canon : As, for instance, ' omnium circumstantium . . . qui tibi offerunt hoc sacrificium laudis ' . . . ' ut nobis corpus et sanguis fiat ' . . . The whole clause ' Supra quae propitio,' etc. . . . ' lube haec per- ferri,' etc. . . . ' Per quern haec omnia Domine.' . . . That the difficulties raised by those writers are not wholly to be attributed to the controversial 1 Vol. viii. No. i, p. 136. Criticism of Roman Liturgy 27 spirit that may have animated them, but must have some basis of reality in the text itself, I gather from the emphatic statement of the eminently capable and resourceful Father L. Billot, now for some years an oracle in the Gregorian University in Rome, that unless a certain method of interpretation advocated by him be adopted these difficulties are as good as insoluble : " Nam et ista (i.e. the ' Supra quae,' etc., and ' lube haec,' etc.) et alia multa quae nobis objiciunt haeretici, quantum essent inextrica- bilia extra principia hactenus declarata/ etc. It has been said above that even the grammar of the Canon has not escaped assault. Dr. Adrian Fortescue (the quotations under his name that follow are taken from his work The Mass, ed. of IQI2 1 ; a book appearing with the approval of Cardinal Bourne in the ' West- minster Library ') is inclined to offer explana- tions of this kind : The form : ' Communicantes et memoriam venerantes ' is difficult. ' Communicantes ' means ' in communion with,' a quite beautiful insistence on our union with the Saints in one body. . . . But why these participles ? No finite verb follows (except in a dependent clause). They must be taken as finite verbs. One can make the phrase very bad Latin by understanding ' sumus.' 2 1 Longmans, 1912. 1 Fortescue, The Mass, Longmans, 1912, p. 332. 28 Essays Many years ago I was going over the Canon with the late Monsignor Ceriani, the Prefect of the Ambrosiana at Milan, and he pointed out that in his opinion ' Communicantes ' was a Semitic construction. This seems one of the best of the explanations that are now in vogue. An Anglican friend has suggested that Com- municantes qualifies the noun to which qui tibi offerunt is the relative. One of the highest authorities on Latin in this country has assured me that he can find nothing wrong with the grammar of Communicantes. Putting aside details of language and gram- mar, the structure of the whole prayer has been thought by eminent Roman Catholic liturgists to show marks of a complete rearrangement, or even dislocation and shortening, of the different clauses ; in which process the Canon has suffered very severely. Some think Te igitur is wholly out of its place in the present mass-book. Dom Fernand Cabrol, the Abbot of the Benedictines from Solesmes settled at Farnborough, and editor of the large Dictionnaire d' Archeologie et de Liturgie, which is now coming out, writes thus under the word Canon : If we talk of the present state of the Roman Canon there is no doubt that it begins at Te igitur. Criticism of Roman Liturgy 29 The preface is sharply divided from it and has quite a different character. Te igitur, in spite of the resumptive force of igitur, has so little connexion with the prayer before it, that not a few liturgists, as will be seen later on, have not scrupled to separate it in its origin from the preface and to put it back after the first Memento or even after the Anamnesis. Other liturgists perceive between the preface and Te igitur an hiatus caused by the absence of Vere Sanctus which joins on the preface to the Canon in the Gallican liturgies. 1 Dr. Fortescue lets us know what the trouble is in the present state of the Canon. It has deflected from the type set out in the Eastern rites. Roman as he is, yet he holds that a Christian liturgy must conform in its chief features with the Oriental liturgies ; and when it does not, then difficulties arise. He regards it as a fault when the Roman Canon does not follow the type of the Oriental liturgies, which invoke the Holy Ghost to come down and con- secrate the sacred gifts. The chief peculiarities and the greatest difficul- ties are the absence of any invocation of the Holy Ghost to consecrate the oblation and the order of the various elements of the Canon. This last is the 1 F. Cabrol, Dictionnaire d'Archtologie chrttienne et de Liturgie, Paris, Letouzey.igoy, t. ii. col. 1849, sub voce Canon. 30 Essays great question of all. It seems clear to anyone who examines our Canon that its order has been some- how dislocated. There is an absence of logical sequence in the elements of this prayer that can hardly fail to strike one, especially if we compare it with the Antiochene and Alexandrine Anaphoras. The Canon is indeed full of difficulties. There is the prayer : Supplices te rogamus that both by its place and its form so plainly suggests the ghost of an Invocation with all the essential part left out. And there is the tangle of the great Intercession. ... It seems impossible that this dislocated Intercession can be the original form. 1 Thus it will be understood that the Prayer Book is not alone in containing an Eucharistic order that has undergone dislocation in its central portion. That ' the Canon is indeed full of difficulties ' appears to be the opinion largely accepted by learned Roman Catholics who have dealt with this point of late. Further, speaking of the conjectural recon- structions of the old Mass, attempts to recover it as it was before the days of St. Gregory the Great, Dr. Fortescue says : We may accept as admitted on all sides that there has been such a recasting. It is in the pro- 1 Fortescue, op. cit., p. no. Criticism of Roman Liturgy 31 posed reconstructions and as to the date of the re- casting that theories differ. 1 Monseigneur Duchesne is one of the best known in England of the foreign writers on liturgy, and the following translation of his comments on the clauses of the Canon is taken from Mrs. McClure's version of his Origines du Culte Chretien, published by S.P.C.K. with the author's permission. They deserve attention. [Te igitur] All this part of the Canon corre- sponds, on the whole, with the recitation of the diptychs prescribed in the Gallican and Eastern liturgies, but which are placed in these liturgies before the beginning of the Preface. This latter disposition may seem the more natural one, and we may perhaps admit that the former is not alto- gether primitive. 2 Thus we are told that a certain part of the Canon is now not altogether in its natural place, inasmuch as that position is unlike what it holds in the Old-Gallican and Eastern liturgies. So little is the Roman rite regarded by some Roman Catholic scholars as ' the norm.' [Supra quae] This prayer is far from exhibiting the precision of the Greek formularies, in which 1 Fortescue, op. cit., p. 138. 2 L. Duchesne, Christian Worship, 1910, p. 180. 32 Essays there is a specific mention of the grace prayed for, that is, the intervention of the Holy Spirit to effect the transformation of the bread and wine into the Body and Blood of Jesus Christ. . . . But whilst the Greek liturgies use here clear and simple terms, the Roman liturgy embodies its meaning in sym- bolical forms. 1 Monseigneur Duchesne regards this clause as the Roman epiclesis. It is certainly obscure enough. The difficulty has been felt for cen- turies. No less a person than Innocent III noticed it. He says : These words [lube haec perferri, etc.] are of such depth that the mind of man is hardly able to enter into them. 2 This Pope died in 1216, and his book was most likely written before the end of the twelfth cen- tury. But Florus of Lyons who lived in the middle of the ninth century had already said much the same thing ; for he asks : Who is there sufficient to understand these words of mystery, so deep, so wonderful and as- tonishing ? Who can worthily say anything of such ? They are rather to be respected and feared than discussed. 3 1 Duchesne, op. cit., p. 181. 1 Innocent III, De sacro altaris mysterio, lib. v. cap. v. 8 Florus Lugdunensis, De expositione missae, 66. Criticism of Roman Liturgy 33 And he adds that St. Gregory the Great speaks of the mystery in terms as mysterious. 1 To resume the comments of Monseigneur Duchesne. [Second Memento] It is certain that this for- mulary has been much curtailed. . . . After this prayer . . . largitor admitte, per Christum Dominum nostrum there is apparently a hiatus. 2 Later on the same writer speaks of a hiatus before Communion. The hiatus which appears here in the Roman Mass must have been occasioned by the removal of the Pater noster to another place. The hiatus is at the present time filled up by the private prayers of the priest. 3 Dr. Fortescue is a vigorous writer who does not conceal his meaning behind hints and sug- gestions. We may pursue his remarks on the Canon as we have done those of Monseigneur Duchesne. Te igitur now begins the Roman Canon. ... It certainly does not seem that the igitur can be ex- plained in its present place. The prayer has some- what the appearance of a form composed from two others. The first half (to ' sacrificia illibata ') asks 1 See Gregory the Great, Dialog., lib. iv. cap. Iviii. * Duchesne, op. tit., p. 182. ' Page l86 nofe ' 34 Essays God to accept and bless the offering ; the second abruptly begins the Intercession. 1 Speaking of the prayer Supra quae Dr. For- tescue tells us that here We come to the root of the dislocation of the Canon. We have seen various explanations why the dislocation took place (especially Buchwald, p. 152, and Drews, p. 164). Whatever explanation may be preferred, it seems certain that here we have a text rearranged later, probably only fragmentary. 2 The Commemoratio pro defunctis follows abruptly with no connexion with what has gone before. It is simply the continuation of the Intercession that we left unfinished after the Communicantes. It seems impossible to doubt that originally it followed that prayer, as in all other rites the memory of the dead follows that of the living. 3 The list of Saints in Nobis quoque seems puzzling. We have already had such a list in Communicantes.* Then as to the place of the Lord's Prayer in the Mass and the change made by St. Gregory. Dr. Fortescue thinks it ' clear ' that before St. Gregory the Lord's Prayer was not said till after Communion. 1 Fortescue, op. cit., p. 328. 2 Ib., p. 354. 3 Ib., p. 348. * Ib., p. 355. Criticism of Roman Liturgy 35 What chiefly concerns us here is the light Gregory's words throw on the position of the Lord's prayer. It seems clear that before his time it was not said over the Blessed Sacrament (therefore after the Communion), that he moved it to its present place (mox post precem) for the reason he gives. 1 Dr. Fortescue is not wanting in criticism of the ceremonies which now accompany the Canon. He doubts the value of the Secret recitation of that Prayer. He tells us that an inaudible Canon is not primitive. Indeed the practice of saying aloud the eucharistic and baptismal prayer was warmly commended by Justinian, who gives excellent reasons from Scripture for the practice. 2 All the Canon (except its ekphonesis at the end) is said silently. This is already in Ordo Rom. II ; it has been so ever since. It is difficult to say when that custom began or what was its original reason. Undoubtedly during the first three centuries the people heard the consecration-prayer. The fact that the old Roman offertory-prayers are called Secrets because they are not heard shows that there was a time when this was the special note of them alone. 3 1 Fortescue, op. cit., p. 363. * Justinian, Novell, 137, 6. 3 Fortescue, op. cit., p. 325. 36 Essays Examining the reason given that it is done to shield the sacred text from the vulgar, Dr. Fortescue remarks that it is not easy to see why a silent prayer should be more reverent than one heard, the vulgar are already supposed to be excluded, the faithful who will receive Communion are surely not unworthy to hear the consecration, though they do not join in the priestly prayer. . . . Once more, a man who could receive Communion could hear any prayer. Genuflexions during the Recital of the Insti- tution did not definitely make their appearance in the Roman Missal until the Reform of Pius V in 1570. The absence of such genuflexions in no way signified a want of belief in the Real Presence before 1570. In the same way, marks of respect were often wanting to the Reserved Sacrament. In the Middle Ages, says Mr. Edmund Bishop, the Blessed Sacrament reserved was commonly treated with a kind of indifference which at present would be considered to be of the nature of ' irrever- ence,' I will not say indignity. But the question of ' reverence ' or ' irreverence ' in these matters is one much more difficult to handle than some who deal with it with confident touch at all recognize ; little realizing how entirely subjective are their appre- ciations, and how much the ideas even of persons Criticism of Roman Liturgy 37 external to the Roman Communion are really determined by practices and usages that are purely post-Tridentine or at most can be traced back to a type of devotionalism developed in Germany in the century, or almost the decades, immediately pre- ceding the outbreak of the Protestant Reformation. 1 As to the elevation during the Recital of the Institution Dr. Fortescue has a word of warn- ing. It is true that this mediaeval ceremony of the elevation has tended to become a new centre of gravity for the Mass. It is possible to exaggerate its importance. A rite unknown till the Xllth century cannot be of first importance in any liturgy. We must teach our people that the essence of the Mass is not the elevation, but consecration and communion. 5 2 Note the importance given to communion. So to Dom Fernand Cabrol, Offertory, Consecra- tion, Communion, are the three chief parts of the Mass. 3 Nor does Dr. Fortescue like the abundance of shrill ringings with the little bell during mass. 1 Edmund Bishop, History of the Christian Altar, p. 12. (Reprinted from The Downside Review, July 1905.) 8 Fortescue, op. cit., p. 345. 8 F. Cabrol, Origines liturgiques, Paris, 1906, pp. 365-370. 38 Essays These two ringings (at the Sanctus and elevation) are the only ones demanded by the rubrics. An indefinite number of others have grown up, especially in France, where they love the bell. So you may hear it as the celebrant makes the sign of the cross at the beginning, at the offertory, at the Hanc igitur, at ' omnis honor et gloria/ at ' Domine non sum dignus.' There is no authority for any of these ; nor does a perpetual tinkling add to the dignity of Mass. Moreover at High Mass no bell at all is required, though its use is tolerated. The sing- ing and obvious ceremonies make the order of the service quite plain without the bell. At Rome itself there is no bell at High Mass. 1 Dr. Fortescue adds in a note that the prac- tice of ringing a bell as a warning for the people to come up to the communion-rails is commonly justified as necessary so that people may know when to come for Holy Communion. But we could conceivably instruct our people sufficiently that they could follow the Mass without that. When we hear Confessions we do not ring a bell before giving absolution. Speaking of the practice of saying the Secret collect (Secreta) after the Offertory in a low voice so as not to be heard by the people, Dr. Fortescue warns us that 1 Fortescue, op. cit., p. 343. Criticism of Roman Liturgy 39 As soon as a liturgy begins to have two simul- taneous actions or sets of prayers, one by the cele- brant in silence at the altar and at the same time another by the deacon or choir aloud in the body of the church, there is the danger of dislocation, that one of the two actions may go ahead and outstrip the other, to the destruction of all concord. 1 We suffer from such practices as these in the Church of England to-day, introduced especi- ally at the Offertory with a view it is said of ' saving time/ The choir sings a hymn when the alms are being collected, while the priest, in defiance of the rubric, places the bread and wine upon the Holy Table, the attention of the faithful being distracted by three different actions. A similar practice in the Church of Rome, that of singing Benedictus qui venit after the Consecration, seems now frowned upon by the Roman authorities. The practice of waiting till after the Consecration and then singing : ' Benedictus qui venit,' etc. once common is not tolerated by the Vatican Gradual. 2 We are here tempted by Dr. Fortescue to leave the text of the Canon itself and speak of 1 Fortescue, op. cit., p. 313. * Ib., p. 323. 40 Essays some of the practices in the Missal which lend themselves to criticism. A strange piece of obscurantism persists in the Roman rite at the blessing of the incense, in the obstinate retention of the name of Michael instead of Gabriel. The blessing of the incense has a curious allusion to St. Michael ' Stans a dextris altaris incensi.' It seems obviously to refer to Luke i. 11-19 [' an an gel of the Lord standing on the right side of the altar of incense/ and at v. 19, ' I am Gabriel '] where the angel is St. Gabriel. A great many mediaeval missals have Gabriel here ; it is at least probable that the name has been changed by mistake. 1 Dr. Fortescue tells us in a note that ' people have approached the Congregation of Rites to have Gabriel substituted for Michael, but in vain (S.C.R., 25 Sept., 1705).' An appeal to antiquity does not encourage the use of unleavened bread in the Eucharist. It is only a presumed following of our Blessed Lord at the Last Supper. For many centuries the Roman Church has used Azyme (unleavened bread) at Mass. Although the Roman custom has the best authority 1 Fortescue, op. cit., p. 309. Criticism of Roman Liturgy 41 possible, since (supposing that the last supper was the Passover supper) our Lord certainly used azyme, it does not seem that it comes from the first age. Rather it appears that at Rome too leavened bread was used originally. Azyme was a later thought, to reproduce more exactly what our Lord did. 1 Unless there was a principle of using azyme, cer- tainly ordinary bread would have been taken. There seems no doubt that it was so. In the first place there are no texts at all really in favour of azyme. All the earlier writers, in West and East, speak of the bread as the ordinary kind, which, then as now, was leavened. 2 To leave the Ordinary and Canon of the Mass and to speak of the criticism which certain Roman Catholic writers have been led to make upon some of the variable parts of the Missal. First in one of the rites of Holy Week, the blessing of the paschal candle by the Deacon, which begins with Exultet iam, there is a phrase which has been complained of, but is still in the Roman Missal of to-day : O certe necessarium Adae peccatum, quod Christi morte deletum est ! O felix culpa, quae talem ac tantum meruit habere Redemptorem. 8 1 Fortescue, op. cit., p. 300. * /&., p. 301. * Missale Romanum . . . Leonis xiii. recognitum, Des- clee, 1 91 1, 80, p. 194. 42 Essays The thought that the sin of Adam was neces- sary because it was taken away by the great price of the death of Christ, and that the fault was happy in needing so great a Redeemer, is surely offensive to pious ears, if not worthy of a more severe condemnation. Accordingly Udalricus, a monk of Cluny in the eleventh century, tells us that his abbot, most likely then St. Hugh of Cluny, had done exceeding well in causing these words to be struck out of Exultet, and forbidding them any longer to be said. 1 How wide the opinions of the monks of Cluny had spread may be judged by the list which Dom Edmund Martene gives of manu- scripts before St. Hugh in which the words are not found. 2 Clichtoveus, writing before the beginning of the Lutheran Reformation, of which he was a vigilant opponent, says plainly that the words are not only false in what they say but are impious, not far removed from blasphemy, and unworthy to appear in sacred rites. 3 Yet they 1 Udalricus, A ntiquiores Consuetudines Cluniacensis Monas- terii, lib. i. cap. xiv. (Migne, P.L., cxlix. 663.) 2 Edm. Martene, De antiquis Ecclesiae Ritibus, t. iii. lib. iv. cap. xxiv. vi. (Antverpiae, de la Bry, 1737, t. iii. col. 409.) 3 Jud. Clichtoveus, Elucidatorium ecclesiasticum, Paris, Stephan, 1516, fo. io8a. Criticism of Roman Liturgy 43 were kept in the Missal at the time of the Pian reform in 1570, and have been there since. It is true that some journalists look upon them with delight, and praise them for their poetical character. But liturgy does not exist for the purpose of suggesting poetical ideas, but of worthily aiding the faithful to join in the wor- ship of Almighty God. Some strange expressions still remain in the Offertory Anthem of the Mass for the dead in the Roman Missal. The text of the anthem is as follows : Domine lesu Christe, Rex gloriae, libera animas omnium fidelmm defunctorum de poenis inferni et de profundo lacu : libera eas de ore leonis, ne absorbeat eas tartarus, ne cadant in obscurum : sed signifer sanctus Michael repraesentet eas in lucem sanctam. 1 The diligent J. B. Thiers has collected together the opinions of distinguished theologians, such as Cardinal Bellarmine, Theophilus Raynaud, Dominic Soto, and others, who have endeavoured to explain the difficulties involved in the use of this prayer after the fate of the dead man has 1 See the first of the Missae pro defunctis in Missale Romanum . . . Leonis xiii. auctoritate recognitum, Desclee, 1911, p. 94-* 44 Essays been decided for all eternity. 1 He confesses that the prayers of the Church for the departed are full of difficulty. It seems as if prayer were here made for the deliverance of the soul from the pains of hell ; and it is only by giving a non-natural interpretation to the word ' hell ' and making it equivalent to ' purgatory ' that an orthodox meaning can be read into this anthem. The version which appears in a Roman Catholic English Prayer Book, printed in 1763, is quite close to the original. It is : Lord Jesus Christ, King of glory, deliver the souls of all the faithful departed from the flames of hell, and from the deep pit. Deliver them from the lion's mouth, lest hell swallow them, lest they fall into darkness : and let the standard bearer St. Michael bring them into thy holy light : which thou promisedst of old to Abraham and his posterity. 2 This prayer has been the subject of abundant criticism. It is chiefly open to objection from the place and time at which it is now used. If modified and taken as a prayer to be said 1 Jean-Baptiste Thiers, Traite des Superstitions qui regar- dent les Sacremens, 4th edition, Avignon, Chambeau, 1777, t. iii. pp. 141-160, chap. x. * The Divine Office jor the Use of the Laity, no place for printer's name, 1763, vol. i. p. ccii. Criticism of Roman Liturgy 45 by the bedside of a single sick man just as his soul is departing, it cannot so greatly be found fault with. But said at the time where it has now been said for many hundred years, it is suggestive of the opinion that the souls of the faithful departed are in hell itself, and may be freed from these torments by the prayers of the faithful. An opinion which is by no means sound divinity. When speaking of the office for the dead in the Church of Rome it may not be amiss to say something of what appears to be particular to the Roman Rituale in the burial of bishops and priests. Durandus, writing in the thirteenth century, takes it for granted that all will be buried with the head to the west and the feet to the east. 1 But at the end of the fifteenth century a change seems to have been brought about by one John Burckard, Master of the Ceremonies to Alexander the Sixth, and an important man about the Papal Court. In his diary he tells us that at the funeral of the Bishop-elect of Conza he found the authorities of the Aracaeli had placed the body in what 1 Debet autem quis sic sepeliri, ut capita ad occidentem posito, pedes dirigat ad orientem. (Durandus, Rationale divinorum officiorum, lib. vii. cap. xxxv. 39. Neapoli, Dura, 1859, p. 707.) 46 Essays they held to be the accustomed manner, and refused to change it ; but he then directed that the bier should be turned about, with the feet towards the door and the head to the altar. 1 John Burckard's influence upon the Roman Liturgy is still visible with his edition of the Roman Pontifical, and still more by his edition of an Ordo Missae. This Ordo has had great influence upon the present Roman ceremonial of Low Mass, so great that Pierre le Brun has stated that in the reform of Pius V in 1570 Burckard's Ordo was followed almost word for word, 2 though I must confess that this par- ticular expression is an over-statement. In the Rituale of Paul the Fifth, published by this pope in 1614, the change in the burial of 1 Diary, Sept. 20, 1494. Intravimus per portam lateralem Araceli : guardianus locavit se versus portam principalem ecclesie et crux versus chorum ; noluit mutari, asserens sic apud eos esse consuetum. Ego nihilominus fieri feci feretrum cum funere more consueto, videlicet pedes versus portam et caput versus altare maius. (Rerum Italicarum Scriptores, Citta de Castello, 1910, ordinata da L. A. Muratori direz. Giosue Carducci e Vittorio Fiorini, t. xxxii. The diary has also been edited by L. Thuasne, ed. Enrico Celani, lohannis Burchardi Argentinensis . , , Diarium, Paris, Leroux, 1884, t. ii. p. 1 88. 2 Pierre Le Brun, Explication . . . de la Messe, part iv. art. xvi. 4, Paris, 1777. t. i. p. 531. An edition of Burckard's Ordo Missae as published in 1502, collated with an earlier and shorter recension printed in 1501, appears in Tracts on the Mass, Henry Bradshaw Society, 1904. Criticism of Roman Liturgy 47 ecclesiastics made by Burckard was accepted, and this strange piece of Paganism passed into the practice of the Roman Church ; for there can be little doubt that Burckard when he insisted upon the feet of the corpse being set towards the door was thinking of the old heathen practice. And Catalani tells us that in the sixteenth century lay folk began to be buried in the same way, 1 in accordance with humanistic ideas. But the practice was limited by the Rituale of Paul the Fifth to bishops and priests. What determined this separation of the lay folk is not at present known. Thus the change made by Burckard became in little over a hundred years the recognized practice of the Roman liturgy in the burial of priests and bishops. His character was indeed most unsatisfactory, and he is spoken of by a contemporary as omnium bestiarum bestialissi- mus. The editors of the edition of 1907 say that in his last illness when he went to take the cure at Viterbo he was surrounded by certain ' belle peccatricie honeste cortigiane.' 2 But he has left a serious mark on the ceremonial of Low Mass as well as on the Rituale. 1 Joseph Catalani, Rituale Romanum Benedicts Papae XI V. Patavii, Manfr6, 1760, t. i. p. 396. De exequiis, tit. vi. cap. xvii. 1 Enrico Celani, op. cit., Prefazione, p. xiii. 48 Essays Mr. W. H. James Weale, the well-known Roman Catholic editor of the useful Catalogue Missalium Ritus Latini, remarks with a certain amount of satisfaction that The old Catholic custom of burying all without exception with their feet towards the east still pre- vails in most countries, even where the Roman Missal and Breviary have been adopted. l II. THE DIVINE SERVICE The recitation of the whole Psalter within a certain specified time is the backbone of the Divine Service. In the early Christian cen- turies the whole psalter was recited by the devout every day ; for St. Benedict complains of the luke-warm monks of his time that they only read in a week what the holy fathers accomplished in a single day. 2 Later the week became the usual time allowed for the recitation of the whole psalter ; but in the Ambrosian breviary a fortnight was allowed, and in the Reformed Humiliates in 1548 a whole month. 3 1 W. H. James Weale, The Ecclesiologist, Sept. i, 1888, No. 3, p. 48. This is not the old Cambridge Ecclesiologist, but a journal begun by Mr. Weale himself. * Sancti Benedicti Regula Monachorum, cap. xviii. ed. Cuthbert Butler, Freiburg im Breisgau, Herder, 1912, p. 51. 3 For an account of this edition of the breviary of the Humiliates, see Transactions of the Saint Paul's Ecclesiological Society, 1886-1890, vol. ii. p. 278. Criticism of Roman Liturgy 49 How greatly the psalter dominates the divine service may be gathered by the following testi- mony of Dom Henri Leclercq : The psalter appears to have furnished almost exclusively the material of which the divine service was made up from the most remote antiquity. Anthems, responds, invitatories, introits, graduals, alleluias, tracts, offertories, communions, are all drawn from the psalter. Since apostolic times it is the psalms, and can- ticles taken from the Old Testament, that, with public reading of the sacred books, constitute the constituent and essential part of divine service. Psalmody, lessons, collects, these are the three parts of which divine service has been made up since the beginning. 1 The psalter being so important, it might have been thought that every care would have been taken, during the centuries that the divine service has been said in the Church of Rome, to ensure the due pre-eminence of the psalter over the rest of the office. At the first page of the breviary it will hardly be denied that the 1 Dom Henri Leclercq, Dictionnaire d'A rchlologie chri- tienne et de Liiurgie, ed. F. Cabrol, Paris, Letouzey, 1907, t. i. col. 2298, sub voce Antienne. 5o Essays distribution of the psalter, title : Psalterium disposition per hebdomadam, suggests a strict recitation of the whole psalter in the week ; and this, no doubt, was the purpose with which the early editors of the Roman breviary drew up their distribution. But it was by no means perfect. It is true that the distribution of the psalter in the Roman breviary before 1911 was most ancient ; but if the purpose of the distribution were to accomplish the recitation of the breviary weekly without any repetition of the same psalm in the week, it will be acknowledged by all that the old distribution had failed. For example, Beati immaculatiwa.s daily recited ; Psalms cxlviii ., cxlix., cl. were also daily recited ;* and the four psalms at Complin (Pss. iv., xxx., xc., cxxxiii.) were also the same, daily throughout the year. This daily recitation of so many psalms may have been a survival from a still older distribu- tion where all the psalms were recited every day. But it was a fault. This Monseigneur Batiffol, one of our best authorities on the history of the breviary, acknowledges : The incessant daily use of Psalm cxviii. [that is, Beati immaculati, our Ps. cxix.] was a grave im- 1 The numbers of the Psalms in the Vulgate are not always the same as in the Hebrew. Criticism of Roman Liturgy 51 perfection in the breviary, especially when we con- sider how little variety there is in the matter con- tained in this psalm, and the monotonous character of its literary form. Indeed, one might go so far as to say that the psalmody of these ferial lesser hours has never before been properly dealt with in the Roman office, and that Pius the Tenth has here had not so much to reform as to create. 1 This then was an initial fault if the psalter were to be recited without repeating the same psalm more than once in the week. But a positive abuse arose in the early Middle Ages, and this was the almost daily use of the proper psalms assigned to the festivals of the saints. The festivals of the saints increased in such number that at last they occupied almost every day in the Calendar, and where a saint's day fell there the proper psalms for a saint had to be said, and the psalms for that day of the week were not said. Thus of the nineteenth century Dom Cabrol could affirm that the greater number of the days of the year at least nine-tenths are appropriated to special feasts. 2 1 Pierre Batiffol, History of the Roman Breviary, translated by Atwill M. Y. Baylay, Longmans, 1912, pp. 327-8. This is the edition of Monseigneur Batiflfol's History of the Roman Breviary which will be quoted in the following pages. * Fernand Cabrol, Catholic Encyclopedia, New York, no date [about 1907], vol. ii. p. 771, sub voce Breviary. 52 Essays St. Bernard, in the well-known letter which he wrote to the Canons of Lyons against keeping the feast of the Immaculate Conception, foresees that the principles on which this feast is insti- tuted will lead to the keeping of the conception of Anne and Joachim and their ancestors : Thus the number of feasts will become infinite. The abundance of joyous celebrations is a sign of being in the [heavenly] country, not in a state of exile ; and the multitude of festivals becomes citizens, not exiles. 1 Clement the Tenth, who was Roman Pontiff from 1670 to 1676, helped on greatly the ruin of the ferial office. How much he is to blame may be gathered from the studiously moderate language of Dom Prosper Gueranger. This writer would have judged it mortal sin to have let escape the smallest sign of disagreement with the action of a Pope. Yet, speaking of this Pope, he says : By his numerous additions to the Calendar, Clement the Tenth may be considered as the author of a veritable liturgical revolution. Up to his time new doubles were admitted into the Calendar with moderation, so that their office should not take precedence of the Sunday ; and even the semi- 1 St. Bernard, Epistolae, clxxiv. 6, in Migne, P. L., clxxxii. 334- Criticism of Roman Liturgy 53 doubles were allowed in small number : but this Pope set aside this rule in so serious a manner that after him the greater part of the offices introduced were doubles, and this has changed completely the face of the Roman Calendar. 1 Like St. Bernard, Nicholas de Cle*mangis was against the introduction of fresh festivals. He wrote a book, De novis celebritatibus non insti- tuendis, about the year 1413, which would be within a year or so of his work De corrupto ecclesiae statu. He describes the way in which the populace kept the festivals with sacrilege and orgies, not with church-going ; and then asks the question : Who does not perceive how much better it would be not to keep festivals at all than to keep them in this way ? 2 And again : As it would be much better not to receive the Lord's body unworthily, even when we are bound to receive it by the order of the Church, would it be better not to keep a feast day, and to work in the fields, rather than to spend it in chambering and wantonness ? 3 1 Dom Prosper Gueranger, Institutions liturgiques, Le Mans et Paris, 1841, t. ii. p. 134, ch. xvii. 1 Nicholas de Clemangis, De novis celebritatibus non in- stituendis, in Opera omnia, Lugd. Babar. Elzevir, 1613, p. 145. 8 Ibid., p. 150. 54 Essays Doctor Navarrus says that he approves of Quignon's breviary where it differed from the old breviary for these reasons : Almost the whole of Scripture is read once a year, and a good part twice, and the psalter once a week. . . . Then there is taken away the distraction that arises when we have to look out little chapters, responds, versicles, psalms out of their order. Thus in the opinion of Doctor Navarrus it is the looking backwards and forwards in the pages of the breviary for responds, anthems, and the like which hinders devotion. And yet there are certain people who in our day look upon these fringes or embroideries of the Roman breviary with great admiration and want to reintroduce anthems and invitatories into our choir offices, in spite of the warnings that Roman Catholic authors give us against their use. 1 Doctor Navarrus reminds us a good deal of a well-known sentence in the Preface to Edward VFs first book which runs : Moreouer the nombre and hardnes of the rules called the pie and the manifolde chaunginges of the 1 Martin ab Azpilcueta, Enchiridion sive Manuaie de Oratione et Horis canonicis, Romae, 1578, p. 448. Criticism of Roman Liturgy 55 seruice, was the cause that to turne the booke onlye, was so hard and intricate a matter, that many times, there was more busines to fynd out what should be read than to read it when it was founde out. Dr. Fortescue notes that the Kyrie Eleison of the Mass has no object to the verb. The precedent for Christian use was its frequent occurrence in the Bible. Here it is already a quasi- liturgical form. The only difference is that all the examples in the Bible have an object (eXerja-ov pe or \er}(rov jj/ua?. Our formula in church is shortened from this. 1 Thus the formula would seem to run better in the Book of Common Prayer where an object is added : such as, have mercy upon us. Dr. Fortescue is quite ready to agree with Dom Henri Leclercq in holding that the Greek liturgies are not to be passed over. Dom Henri Leclercq notes that If you put side by side the same pieces of the two liturgies [Roman and Greek] the superiority of the Greek is at once apparent. 2 1 Fortescue, The Mass, p. 231. * H. Leclercq, Dictionnaire d'Archeologie chritienne et de Liturgie, ed. F. Cabrol, Paris, Letouzey, 1907, t. i. col. 2295, sub voce Antienne. 56 Essays Speaking of the changes made by Innocent III about 1215, Salimbene says of the divine service at Rome : But not yet is it well set in order ... for many superfluous things remain, which are a greater cause of weariness than devotion, both to those who hear the office and those who say it. Such is that long prime on Sundays, when the priests ought to be saying then: Masses, and the people are waiting to hear them, and lo ! there is none to celebrate ; he is busy, forsooth, saying his Prime. So also to say eighteen psalms in Sunday nocturn office or ever you come to Te Deum laudamus, and that just as much in the summer, when the fleas are so troublesome, and the nights are short and the heat intense, as in the winter, is nought but a weariness. There are many other things in the ecclesiastical office which might well be changed for the better, and should be, of right : for they are full of bar- barisms, though all men perceive it not. 1 The lessons taken from the lives of saints have always been a stumbling-block. I 2 have found on the margin of late copies of the breviary annotations such as the following written against the legends of the saints Neutiquam . . . Fabula . . . Apocrypha . . . Falsa narratio . . . Fabula anilis . . . Officium stolidum et ridiculum. These marginal notes are by 1 Monumenta Germaniae Historica, Scriptorum, t. xxxii. pars. i. Hannover, Hahn, 1905, p. 31. 1 That is, Batiffol himself. Criticism of Roman Liturgy 57 clerks of the Renaissance. But long before the Renaissance, Ralph of Tongres reproached the breviary of the Minorites with having admitted apocryphal writings condemned in the list drawn up by Pope Gelasius, and acts such as those of S. George, S. Barbara, and S. Katherine ' apocry- phal and contemptible works, full of incredible tales ' not to speak of a number of passions of saints inserted in particular local editions of the breviary, accepted without any discernment, which cannot safely be read in the office. 1 In the sixteenth century Marini, Bishop of Lanciano, one of the three Commissioners of the Council of Trent for the revision of the breviary, severely criticised the omission of the week-day psalms and lessons and the substi- tution therefor of those of the saint's day. They felt (and the point is excellently expressed by Marini) that the ferial office is the fundamental one : it was most unbecoming that that office should be the one least often said, especially in Lent, when the canons of the Church ordain, on the contrary, that it should be the only one used ; they were sensible that the recitation of the psalter, which ought to be performed in its entirety every week, had been so cut up in practice that the psalms of the Common of Saints, and none other, came over and over, to the weariness of those who said the 1 Batifiol, p. 1 68. 58 Essays office ; and that the reading of Holy Scripture could not be diminished as it was, without the ignor- ance of the clergy being increased in the same degree. 1 Of the breviary of the twelfth century Batiffol says : It is no longer made for singing in choir, but for reciting as you go along the high road. For all that, the antiphonary, the responsoral, the Ordo psallendi, and the Ordo legendi of old times have been pre- served, and the hymnal has been added : but the lectionary has been corrupted. And if we owe a just debt of gratitude to those who have given us the antiphons of our Lady, what are we to say, on the other hand, of the supererogatory offices ? It is difficult not to see in these additions of adventitious devotions, so numerous and so burden- some, a grave wrong done to the canonical office itself. But there is a graver wrong still : the festi- vals of the saints have been multiplied to such a degree as to make the Temporale, which is the very foundation of the Roman Office, a thing condemned to desuetude to say nothing of the whole year being loaded with translations of festivals. 2 Cluny had already overburdened itself with these accretions ; worthy Udalric asseverates and vows that the monks bore it all with freshness, alacrity, 1 P. Batiffol, History of the Roman Breviary, Longmans, 1912, p. 200. On pp. 223-229 is printed the original Italian of this report. Batiffol, p. 173. Criticism of Roman Liturgy 59 and joy. That may be ; but the reader who will have the patience to read him (and especially the 3gth chapter of his first book) will be apt to think that he is himself very good evidence that the monks of Cluny monastery must have been pretty well breathless before they got to the end of the day. 1 The councils of the fifteenth century vie with one another in deploring the coldness with which the clergy perform their duty of reciting the canonical office, even in choir. They do not, as it seems, sufficiently recognize the fact that this coldness, this scandalous negligence, proceeds in part from the deterioration of the office itself, and especially from these burdensome additions for which the devotion of a saint would scarce suffice. 2 Martin of Senging writes to the Council of Basle in 1435, and describes the way in which the divine service was celebrated in his time : The Divine Office is recited in disorderly fashion, in haste, without devotion, and with a perverse intention, viz. an itching desire to get to the end of it : the clergy even go so far as to prefer to the canonical office itself the superfluous additions which are tacked on to it. 3 With this liturgical deterioration we arrive at the end of the Middle Ages. The printing press receives 1 Edm. Bishop, The Prymer or Lay Folk's Prayer Book, p. xxix., edited by Henry Littlehales, Early English Text Society, 1895. * Batiffol, p. 173. 3 Martin of Senging quoted by Batifiol, pp. 173 and 174. 60 Essays the Roman Breviary from the hands of the Roman Curia. We are come to about A.D. 1500, and this breviary of the Curia has now been in existence for about three centuries. Will the wishes of Ralph of Tongres be realized, and a return be made to the liturgy of the eighth century ? Or for these changed times will some new sort of euchologium be pro- duced ? Or is this book of the thirteenth century destined to endure ? 1 Ralph of Tongres exhorts the clergy to much patience, using the words : Receive therefore the easy yoke of the Lord which is placed upon you by the holy Roman see, even if it seem to be intolerable. In memory of the blessed apostle Peter let us do honour to the holy Roman Church and Apostolic See that she who is the mother of priestly dignity ought to be the mistress of ecclesiastical order. Wherefore humility is to be preserved with all gentleness. And even if the yoke imposed by this holy See is hardly to be borne, yet let us bear and endure it with a pious devotion. 2 Cardinal Gasquet and Mr. Edmund Bishop remark in their edition of the Bosworth Psalter that: This seems to shew that in the fifteenth century there was a change of practice in Canterbury 1 Batiffol, p. 174. 1 Ralph of Tongres, De Canonum observantia propositio X. Criticism of Roman Liturgy 61 cathedral and a levelling up to the ways of modern times. We here assist at the promotion there of the hard rules of the Pie, resulting so often from the multiplication of octaves on the one hand and on the other the disuse of the good old Roman simple plan of observing an octave by saying a prayer on the sole eighth day after the feast and that was all. 1 The fourteenth and fifteenth centuries represent for the Liturgy, as for the greater number of other ecclesiastical institutions, a period of decline, for it is the time of schisms, and in that one word every- thing harmful is summed up. The few documents that are available for the liturgical history of that time attest this, as, for example, the ' Gesta Bene- dict! XIII ' and the ' XV Ordo Romanus.' Dis- order and abuses crept into the Liturgy as into everything else. 2 Monsignor Marco Vattasso, the well-known author of the invaluable Initia Patrum and a Script or in the Vatican Library, has reviewed a work of Father Tacchi Venturi, s.j., on the history of the Company of Jesus in Italy. The reader may judge for himself from the account given by the Monsignor in // Momenta, Turin, Monday, 22 November, 1909, of the scandals 1 F. A. Cardinal Gasquet and Edmund Bishop, The Bos- worth Psalter, London, Bell, 1908, p. 71 note. 2 F. Cabrol, Catholic Encyclopedia, New York, no date, ? 1907, vol. ii. p. 774, under Breviary. 62 Essays of the time. The sixteenth century was indeed a bad age ; but how came it that the Church could allow such a state of affairs to be possible ? Monsignor Vattasso holds that The state of the Church before the Council of Trent was most wretched. Innumerable disorders were to be found everywhere. . . . The first of these was the promotion to holy orders of ignorant and unworthy candidates ; the second that in pre- senting to livings more attention was paid to the profit of the person called to the office than to the good of souls ; the third was the non-residence of bishops on their Sees. . . . The education of the secular clergy was very low. Some did not know how to read, or in reading made nonsense : others were completely ignorant of grammar ; others did not know the form of absolution. A little further on he tells us that the bishoprics had become family livings, and the bishops themselves were entirely free from a shadow of an ecclesiastical vocation. For the Gregorian Collects Dr. Fortescue has of course nothing but praise : It is the old collects that really are collects and not long florid prayers. A tendency to pile up ex- planatory allusions, classical forms that savour of Cicero and not at all of the rude simplicity that is real liturgical style, florid rhetoric that would suit Criticism of Roman Liturgy 63 the Byzantine rite in Greek rather than our reticent Roman tradition, these things have left too many traces in the later propers. It is astonishing that the people should have so little sense of congruity, apparently [should] never think of following the old tradition, or of harmony with the old ordinary. We obey the authority of the Church, of course, always. But it is not forbidden to hope for such a Pope again as Benedict XIV who will give us back more of our old Roman Calendar. 1 Nothing in the Missal is so redolent of the charac- ter of our rite, nothing so Roman as the old collects and nothing, alas, so little Roman as the new ones. 2 Dr. Fortescue is able, however, to congratu- late himself that by the decree Divino afflatu of November i, 1911, published by Pius X, much of the old Proprium temporis for office and mass has been brought back. 3 Speaking of the text of the Antiphoner in use at the beginning of the ninth century Batiffol quotes Amalarius to show that it was even then corrupt. God knows whether they are mistaken or those were mistaken, who boasted that they had received them from the masters of the Roman Church, or 1 Adrian Fortescue, The Mass, p. 212. * Ibid., p. 249. 8 Ibid., p. 213, note i. 64 Essays whether the Romans have since lost them through carelessness and neglect. 1 Another grave deterioration in an important part of the Divine Service, the metrical hymns, took place in the revision of Urban VIII after the Middle Ages had ended. The hymns of the breviary were ' corrected ' and brought, it was thought, into conformity with the rules of classical poetry. But it will now be almost universally acknowledged that the hymns have been much injured. Dr. Richard Chenevix Trench, the Archbishop of Dublin, complains that ' well nigh the whole grace and beauty and even vigour of the composition had disappeared in the process.' 2 Batiffol admits this, owning that : At the present time all the world agrees in re- gretting this modernization of the ancient hymns. Urban VIII and his versifiers started from a wrong principle, through ignorance of the rules of rhyth- mic poetry, a kind of poetry quite misunderstood in an age when people in all simplicity believed the hymns of S. Thomas Aquinas to have been com- posed ' Etrusco rhythmo.' It would be cruel to insist further on such a mistake. 3 1 Amalarius quoted by Batiffol, p. 68 note. 1 R. C. Trench, Sacred Latin Poetry, London. Third edition, Kegan Paul, 1886. Introduction, p. 15 note. 8 Batiffol, p. 222. Criticism of Roman Liturgy 65 The old Kalendarium, still printed at the begin- ning of the Missal, is merely a relic of earlier days. It is no more consulted than the directions for find- ing Easter. We now need a current ' Ordo ' that tells us which Mass to seek in which appendix. A further complication is caused by the popular modern plan of attaching a feast, not to a day of the month, but to some Sunday or Friday. Such feasts are fitted awkwardly among the fixed ones. 1 A certain number of our people have for years been telling us that liturgical perfection may be found in the Roman Rite, especially after the foundation of the Sacred Congregation of Rites ; so that it may be news to them to learn that members of the Roman Communion still have faults to find in their liturgy. 1 Adrian Fortescue, The Mass, p. 212. THE DEGRADATION OF A PRIEST FROM HOLY ORDERS IN 1686 The taking away, so asserted, of the Priest- hood from the Rev. Samuel Johnson in 1686* IT is well known that in the pre-reformation church, as well as since the council of Trent, certain ceremonies have been observed in the degradation of clerks; and there is evidence that like ceremonies were practised in the Church of England before the breach with Rome ; 2 but it is perhaps less well known that after the Reform the clerk to be degraded was brought into the presence of the bishop or bishops and there despoiled of all his clerical ornaments as part of the process of degradation. The ecclesi- 1 Reprinted from The English Historical Review, October 1914. * For notes on the practice, and examples of the office used, see William Maskell, Monumenta Ritualia Ecclesiae Anglicanae, 2nd edition, Oxford, 1882, vol. ii. pp. clix. and 332. (6 Taking Away of the Priesthood 67 astical law books, such as Gibson, 1 Burn, 2 Ay- liffe, 3 and others, contain notices of this. Godolphin gives the following account : It is evident from the Premisses, That a Depriva- tion from an Ecclesiastical Benefice will follow upon a Disgrading or Degradation from the Ecclesiastical Function or Calling, for this Degradation is the In- capacitating of a Clerk for discharge of that holy Function, for it is the punishment of such a Clerk, as being delivered to his Ordinary, cannot purge himself of the Offence, whereof he was convicted by the Jury : And it is a Privation of him from those holy Orders of Clerkship which formerly he had, as Priesthood, Deaconship, &c. (t). And by the Canon Law this may be done Two waies, either Summarily, as by Word only ; or Solemnly, as by divesting the party degraded of those Ornaments and Rites, which were the Ensigns of his Order or Degree (). But in matters Criminal Princes anciently have had such a tender respect for the Clergy, and for the credit of the whole profession thereof, That if any man among them committed anything worthy of death or open 1 Edmund Gibson, Codex luris Ecclesiastici Anglicani, and edition, Oxford, 1761, ii. 1066. 2 Richard Burn, Ecclesiastical Law, London, 1763, i. 484, under Degradation. 3 John Ayliffe, Par ergon, London, 1726, p. 206. (t) [Sir William] Stanford] [Les] Plea[s del] Cor[one] [London Stationers Co., 1607] fo. 130 & 138. [in m.] () Vid. [lohn] Seld[en]. Titles] of Hon[or}. [Part ii. ch. v. xxxviii., 2nd edition, London, Stansby & Whittakers, 1631] fo. 787. [in. m.] 68 Essays shame, he was not first executed or exposed to Publick disgrace, until he had been degraded by the Bishop and his Clergy ; and so was executed and put to shame, not as a Clerk, but as a Lay- Malefactor ; which regard towards Ecclesiasticks in respect of the dignity of the Ministry, is observed by a Learned Author to be much more Ancient, than any Papistical Immunity (x) and is such a Priviledge as the Church, in respect of such as once waited on the Altar, hath in all Ages been honoured with. 1 The canon law to which Godolphin refers is to be found in a decretal of Boniface VIII. Verbalis degradatio seu depositio ab ordinibus vel gradibus ecclesiasticis est a proprio episcopo, sibi assistente in degradatione clericorum in sacris constitutorum ordinibus certo episcoporum numero dimnito f canonibus, facienda, quanquam proprii episcopi sententia sine aliorum episcoporum prae- sentia sufficiat in degradatione eorum, qui minores duntaxat ordines receperunt. 2 The punishment of degradation was also known to Chamberlayne, who speaks thus of it : (x) [Sir Thomas] Ridl[ey] [a] View [of the Civile and Ec- clesiasticall Law, Oxford, Hall & Davis, 1676, 4th edition, p. 158] p. 2, cap. 2, sect. 3. [in m.] 1 John Godolphin, Repertorium Canonicum, 2nd edition, London, Roycroft & Wilkinson, 1680, ch. xxvii. of Deprivation, P- 309- 1 Sexti Decretal., lib. v. tit. ix. cap. ii. (Richter & Friedberg, Corpus Juris Canonici, Lipsiae, 1881, pars. ii. col. 1090). Taking Away of the Priesthood 69 Deprivatio ab Officio, when a Minister is wholly, and for ever, deprived of his Orders ; and this is Depositio, or Degradatio ; and is commonly for some heinous Crime meriting Death ; and is performed by the Bishop in a solemn Manner, pulling off from the Criminal his Vestments, and other Ensigns of his Order ; and this in the Presence of the Civil Magistrate, to whom he is then delivered to be punished as a Layman for the like Offence. 1 There is an instance of this degradation in the person of the too famous Alexander Leigh- ton. But the details of the process of his degra- dation are not set out at length. It is evident that he was considered to be in some kind of orders, whether obtained in Scotland or in Holland is not quite certain. 2 And thus in 1 John Chamberlayne, Magnae Britanniae Notitia, London, 1755, part i. book iii. ch. viii. p. 194. It appears in earlier issues also. 1 Dr. Sprott (Diet, of Nat. Biogr., sub voce Alex. Leighton) thinks that he was ordained in Holland, while Dr. S. R. Gardiner (The Personal Government of Charles the First, 1877, vol. i. p. 177, ch. iv.) says he was a minister in Scotland. He is said to have taken the M.D. at Leyden, but his name does not appear in the Index to English-speaking Students who have graduated in Leyden University (ed. Edw. Peacock, Index Soc., 1883, p. 59). ' Alexander Lichton, Anglus Londinensis 9. Sept. 1617 ' does not correspond in name or country. After examination by the College of Physicians in London, he was forbidden to practise in England. I cannot under- stand why Dr. Gardiner should think the college was ' not anxious to detect his knowledge.' He certainly gives no reason for his somewhat unworthy suspicion of an honourable public 70 Essays accordance with the tenderness and the respect shown to the clergy by the civil power, he was degraded at Lambeth on 4 November, 1630, in order that no clergyman might be said to have undergone such punishments as whipping and the pillory. Leighton says he was ' carryed before the Hierarchy at Lambeth ' ; so there would seem to have been something like an assembly of bishops ; and he ' disclaimed their judicature,' 1 very possibly not in the most re- spectful manner, for when before the Court of High Commission he refused to take off his hat. Titus Gates is said to have contrived to ' slip into Orders * 2 by the carelessness of some bishop body. Neither in physic nor in divinity does Leighton appear to have been particularly successful. When on the pillory his language was blasphemous. ' He told the people he suffered that for their sins ; and out of the Psalms and Isaiah applied unto himself the prophecies of Christ's sufferings to the great scandal of many ' : and the like. The king was about to have pardoned Leighton the corporal chastisement if he had not broken prison on the eve of the infliction of the sentence (Mead to Stuteville, 3 December, 1630, ed. by Rob. F. Williams in Court and Times of Charles the First, London, 1848, ii. 83). 1 Alexander Leighton, Epitome, 1646, p. 82. The Rev. George Horner has with much kindness made a search for details of the degradation at Lambeth and the Public Record Office ; but without success. * Swift (' Preface to the Bishop of Sarum's Introduction, &c.,' in Works, edited by Sir Walter Scott, Edinburgh, 1814, i y - 3 2 3) makes a group of four criminous clerks of this period : Samuel Johnson, the subject of this paper, Edm. Hickeringill, whom Sir Walter Scott styles ' a meddling crazy Taking Away of the Priesthood 71 of St. Asaph. However obtained, he was treated by the Court of King's Bench as a clerk in orders, and the second portion of the sentence in 1685 for perjury was ' That you be stript of all your Canonical Habits/ 1 A few years later, 1689, the House of Commons remarked ' that it was surely of ill Example for a Temporal Court to give Judgment, " That a Clerk be divested of his Canonical Habits ; and con- tinue so divested during his Life." ' 2 This they had before noted ' was a Matter wholly out of their Power, belonging to the Ecclesiastical Courts only.' 3 Samuel Johnson, otherwise ' Julian ' John- son, was tried at the King's Bench Bar on Mon- day, 21 June, 1686, for an offence which no government could possibly overlook, that of dispersing amongst the king's soldiers a printed paper inciting them to disobey orders. The jury in a quarter of an hour brought in a verdict of guilty of high misdemeanour. 4 On 16 Novem- fool,' Gates the perjurer, and Gilbert Burnet, who afterwards became a bishop. 1 Cobbett's Complete Collection of State Trials, London, 1811, vol. x. col. 1316. 2 Journals of the House of Commons, 1689, 2 August, p. 247. 8 Ib., 1689, 31 May, p. 176. * An account of the Proceedings against Samuel Johnson : who was Tryed at the Kings-Bench-Bar, Westminster, for High 72 Essays her following he was brought up for sentence, when he was told that he should be degraded from the Order of Priesthood, which the Court was very sorry for, &c. Yet must pronounce this following Sentence. And that is, That he pay a Fine of Five Hundred Marks. And that he stand in the Pillory three times, viz. on Monday next in the Pallace Yard at West- minster ; and on the Wednesday following at Charing-Cross ; and on the Monday after that, at the Royal-Exchange in Cornhill. And to be whipt from Newgate to Tyburn, and to stand committed till all be performed, &C. 1 Thus it was not ' in order to load him with greater Ignominy,' 1 as the author of the Me- morials prefixed to the Works of Samuel John- son sets forth ; but as a following of the usual practice in these cases, that it was decided to degrade Samuel Johnson from the order of Misdemeanour : And was found Guilty of Writing and Pub- lishing Two Seditious and Scandalous Libels against the Govern- ment on Monday the list of June, 1686. [Bodleian Lib. Ashm. F. 6. (66.)] Cf. The English Reports, vol. Ixxxix., King's Bench Division, xviii., 1908, p. 1058. After the Revolution he published again these seditious incitements (A Second Five Years' Struggle against Popery and Tyranny, London, 1689, p. no). 1 ' Some Memorials of Mr. Samuel Johnson,' p. ix., prefixed to an edition of his Works, London, 1710, in folio. See also below, p. 83. Taking Away of the Priesthood 73 priesthood before corporal punishments were inflicted upon him. Accordingly, on the Saturday before the sentence had to be carried out, the journals of the House of Commons of 24 June, 1689, tell us (apparently relying on information given by Samuel Johnson himself) that he, being a Prisoner in the King's Bench, which is in Surry, in the Diocese of the Bishop of Winton, was summoned the Nineteenth Day of November, 1686, to appear the Next Day, the Twentieth of November, in the Convocation [i.e. Chapter] House of St. Paul's in the Diocese of the Bishop of London ; he being Rector of Curringham in Essex, within that Diocese. Upon the Twentieth of November a Habeas Corpus was brought to carry him from the King's Bench Prison to the Convocation ; where he found the Bishops of Durham, Rochester, and Peter- borough, Commissioners to exercise the Authority and Jurisdiction of the Bishop of London, during his Suspension, with some Clergymen, and many Spectators ; and a Libel exhibited against him by one Godfrey Lee, a Proctor, dated that Day, charging him of being guilty of great Misbehaviours ; but specified none, nor proved any ; and only referred to a Record before the King's Temporal Judges. 1 Having apparently in mind the canon law that has been quoted above, the commissioners 1 Journals of the House of Commons, x. 193. 24 June, 1689. 74 Essays for executing the office of the bishop of London during his suspension sent out circular letters to certain of the chapter of St. Paul's and of the parish clergy, summoning them to attend the degradation of Samuel Johnson. Wee his Majesty's Commissioners for the exercise of all manner of Spirituall and Ecclesiasticall Juris- diction within the Diocess of London during the suspension of the present Bishop of the same in- tending to degrade Samuel Johnson Clerk, who by reason of his being convicted of certain notorious Crimes by him committed, is become infamous to the whole Order of the Clergy, doe hereby will and require you, to meet us in the Chapter house of the Cathedral! Church of St. Paul London on Saturday the Twentieth of this instant November between the hours of Nine and Twelve in the Forenoon of the same Day, then and there to assist us in the degrading of the said Samuel Johnson. Given under our hands this Seventeenth Day of November in the year of our Lord 1686. 2 N. DURESME. THO: ROFFEN. THO: PETRIBURGENS. [Added in Tanner's hand ?] Sente (I believe) to Bishop Patrick out of whose papers transcribed. 1 1 Bodleian Library, Tanner MS. 30, fo. 146. In this col- lection there are several other papers bearing upon this matter. Taking Away of the Priesthood 75 The absence of the dean of St. Paul's, Dr. Stillingfleet, and of Dr. Symon Patrick, rector of St. Paul's, Co vent Garden, during the degra- dation may be noted. Both received fresh preferment after the revolution. But a good number of the chapter seem to have been present, as is desirable by custom when a clerk is to be degraded. Though Dr. Henry Compton was suspended from his office as bishop, yet the account of the process of degradation is to be found in the first part of his Register, which is in the custody of the chancellor of the diocese of London, by whose permission the extract which follows was rotographed. There is a copy of this document, apparently also taken from Compton 's Register, in the Bodleian Library, Tanner MS. 30, fo. 147. I am much indebted to Mr. T. Gambier- Parry for the transcription from the rotographs. In printing, the contractions have been ex- panded without indicating the letters supplied to fill up the contractions. Where there seemed no sufficient ground for expansion, only the letters of the rotograph have been given. When it has been thought well to point out that a word follows exactly the spelling of the manu- script, an obelus has been added after the word. 76 Essays Mr. Gambler-Parry has also given me abun- dance of help in the editing of the document ; and I owe much to Sir Alfred Cripps, K.C.V.O., now Lord Parmoor, for an introduction to the authorities at Doctors' Commons, by means of which it was possible to have the rotograph taken, the text of which is the foundation of this paper. fo. 90* Die Sabbati vicesimo viz*, die mensis Novembris Anno Domini Millesimo Sexcentesimo Octogesimo sexto inter horas nonam et duodecimam ante meridiem ejusdem diei coram Reverendissimis in Christo Patribus et Dominis Nathaniele 1 permis- sione divina Dunelmensi Episcopo et Thoma 8 eadem permissione Roffensi Episcopo et Thoma 8 eadem permissione Petriburgensi Episcopo ad exercendum omnimodam et plenariam Jurisdictionem Episcopa- lem infra Civitatem [et] Diocesin Londinenses dur- ante suspensione Domini Henrici London Episcopi Comissarijs regiis legitime constitutis in Domino f Capitulari Ecclesiae Cathedralis Divi Pauli Londinen- sis tune et ibidem pro Tribunal! sedentibus praesente Richardo Newcourt Notario Publico Registrarij deputato. 1 Nathaniel Crewe, third Baron Crewe of Stene, born 1633, died 1721. Elected bishop of Durham in 1674. 1 Thomas Spratt, born 1635, died 1713, elected bishop of Rochester in 1684. As dean of Westminster he took part in the coronation of William and Mary. 1 Thomas White, born 1628, died 1698, elected bishop of Peterborough in 1685. One of the seven bishops sent to the Tower by James II, he refused the oaths at the revolutio/i. Taking Away of the Priesthood 77 Negotium deprivationis sive de- gradationis Samuelis Johnson clerici Rectoris Ecclesiae parochialis de Coringham alias Curringham in Comitatu Essexias et Dioecesis London promotum per Godfredum Lee Notarium Publicum Quibus Die et Loco et inter horas praedictas dicti Reverend! Patres jussemnt Literas patentes Regias eis ad exercendum omnimodam et plenariam Jurisdic- tionem infra Civitatem et Dicecesin London durante Suspensione Domini Henrici London Episcopi con- cessas perlegi Quibus per me Richardum Newcourt Notarium Publicum Registrarij deputatum perlec- tis, Domini Domini Episcopi assignarunt prsefatum Godfredum Lee ad hoc Negotium promovendum, Ipseque, onus promotionis hujusmodi in se accep- tavit et petijt procedendum fore decerni in hujus- modi Negotio sumarie, et Domini decreverunt procedendum fore in hoc Negotio sumarie prout per dictum Lee fuit petitum, Tune dictus Lee retulit Mandatum originale cum Certificatorio indor- sato sub tenore verborum sequentium viz*. Petrus 1 permissione divina Wintonensis Epis- copus Universis et singulis Clericis et Literatis quibuscunque in et per totam diocesin Wintonen- sem praedictam ubilibet constitutis Salutem. Cum Nos Literas quasdam citatorias a Reverendis in Christo Patribus ac Dominis Dominis Nathanaele permissione eadem Dunelmensi Episcopo Thoma eadem permissione Petriburgensi Episcopo ad exer- 1 Peter Mews, born 1619, died 1706, elected bishop of Winchester in 1684, took the oaths after the revolution. 78 Essays cendum omnimodam et plenariam Jurisdictionem Episcopalem infra Civitatem et Diocesin London durante suspentione Domini Henrici London Epis- copi Comissariis Regiis legitime constitutis nuper receperimus quarum verus tenor sub hac verborum formula sequitur viz*. Nathanael Permissione Divina Dunelmensis Episcopus Thomas eadem permissione Roffensis Episcopus et Thomas, eadem permissione Petri- burgensis Episcopus ad exercendum omnimodam et plenariam Jurisdictionem Episcopalem infra Civitatem et Diocesin London durante suspen- pensione Domini Henrici London Episcopi Com- missarii Regii legitime constituti Dilecto Confratri nostro Reverendo in Christo Patri ac Domino Petro eadem permissione Wintonensi Episcopo ejusve Vicario in Spiritualibus Generali et Official! Principali legitime constitute aut alii Judici in hac parte competenti cuicunque Tenore praesen- tium significamus Quod Nos ex officio nostro rite et legitime procedentes quendam Samuelem Johnson Clericum Rectorem de Corringham in Comitatu Essexiae et Diocesi London praedictis alias de Grandibus malegesturis coram Judicibus Secularibus hujus inclyti Regni Angliae in ea parte competentibus Secundum Leges et statuta ejusdem Regni Angliae detectum et denunciatum ac de et super eisdem legitime con- victum ac ad subeundemf pcenam condignam pro t eisdem | condemnatum et adjudicatum ad diem horam et locum et ad effectum infrascriptum Taking Away of the Priesthood 79 citandum et ad judicium evocandum fore de- crevimus Justitia mediante Cumque Idem Samuel Johnson in Carcere vocato the King's Bench in Burgo de Southwark in Comitatu Surriae Vestrae Diocesis Wintonensis fuerit et sit in praesenti quominus authoritate nostra ad effectum sub- scriptum citari valeat vestram igitur paternitatem in Subsidium Juris et sub mutuae vicissitudinis obtentu rogamus quatenus citetis seu citari faciatis peremtorie praefatum Samuelem Johnson quod vestibus sacerdotalibus indutus compareat, coram nobis in Domo Capitulari Ecclesiae Cathedralis Divi Pauli London die Sabbati Vicesimo viz*, die mensis Novembris instantis inter horas nonam et duodecimam ante meridiem ejusdem diei lit eras suas tarn Diaconatus quam Presbiteratus ordinum exhibiturum et introducturum ac causam ration- abilem et legitimam si quam pro se habeat aut dicere sciat quare eaedem eo quod Idem Samuel Johnson publicae infamiae labe ratione praemis- sorum notatur revocari cassari irritari atque annullari Ipseque ab omnibus sacris Diaconatus et Presbiteratus ordinibus necnon ab omnibus officiis Ecclesiasticis et spiritualibus omnique Juri Privilegio statu ordine titulo et habitu Clericali deprivari deponi et degradari ac pro mero Laico pronuntiari non debeat in debita Juris forma dicturum allegaturum Ulteriusque facturum et recepturum quod justum fuerit in hac parte Et quid in praemissis fieri mandaverit Reverenda vestra Paternitas de modo et forma execut onis 8o Essays praesentium Nos debite certificare dignemini una cum praesentibus [QDatum decimo septimo die mensis Novembris Anno Domini 1686). Vobis igitur conjunctim et divisim committimus ac firmiter injungendo mandamus quatenus in subsidium Juris et sub mutuae vicissitudinis obtentu citetis seu citari faciatis peremptorie supramentionatum Samuelem Johnson quod ves- tibus sacerdot[al]ibus indutus compareat Reveren- dis in Christo Patribus Commissariis Regiis ante- dictis in Domo Capitulari Ecclesiae Cathedralis Divi Pauli London die Sabbati Vicesimo viz 1 , die mensis Novembris instantis inter horas nonam et duodecimam ante meridiem ejusdem diei literas suas tarn diaconatus quam Presbiteratus ordinum exhibiturus et introducturus ac Causam rationa- bilem et legitimam si quam pro se habeat aut dicere sciat quare eaedem eo quod Idem Samuel Johnson publicae infamiae labe ratione praemis- sorum notatur revocari cassari irritari atque annullari Ipseque ab omnibus sacris Diaconatus et Presbiterus ordinibus necnon ab omnibus officiis Ecclesiasticis et Spiritualibus omnique juri privi- legio s[t]atu ordine, titulo, et habitu Clerical! deprivari, deponi, et degradari, et pro mero Laico pronuntiari non debeat in debita juris forma dicturus et allegaturus Ulteriusque facturus et recepturus quod justum fuerit in hac parte Et quid in praemissis feceritis Commissarios Regies antedictos, debite certificetis una cum praesentibus Datum decimo octavo die mensis Novembris Taking Away of the Priesthood 81 Anno Domini Millesimo Sexcentesimo Octogesimo sexto, Nostrseque consecrationis Anno Secundo Ri. MORLEY Registrarius | Petrus Permissione Divina Wintonensis Epis- f . copus Reverendis in Christo Patribus et Confrat- ribus nostris et Dominis Nathanaeli permissione Divina Dunelmensi Episcopo, Thomae eadem per- missione Roffensi Episcopo et Thomae eadem permissione Petriburgensi Episcopo ad exercen- dum omnimodam et plenariam Jurisdictionem Episcopalem infra Civitatem et Diocesin London durante suspensione Domini Henrici 1 London Episcopi Commissariis Regiis legitime constitutis, Salutem et Fraternitatem f in Domino Charitatem, Vobis tenore praesentium significamus, Quod nos literas vestras citatorias contra retronominatum Samuelem Johnson Clericum nuper recipientes literas nostras mandatarias retroscriptas emana- vimus, quarum quidem vigore pariter et authori- tate Johannes Fry Literatus Mandatarius noster in hac parte legitime constitutus retronominatum Samuelem Johnson die Jovis decimo octavo viz*, die mensis instantis Novembris in Carcere vocato the King's Bench in Burgo de Southwarke in Comi- tatu Surriae et Diocesis nostrae Wintonensis per eum personaliter apprehensum in Juris subsidium et sub mutuae vicissitudinis obtentu peremtorie 1 Henry Compton, born 1632, died 1713 ; elected bishop of London in 1675. Suspended from his office under James II, he joined in the invitation to the Prince of Orange. 82 Essays citavit in omnibus et per omnia prout in dicto mandate continetur, ac de et super veritate praemissorum Idem Johannes Fry coram Venera- bili Viro Georgio Bramston Legum Doctore Surrogate Venerabilis Viri Caroli Morley Legum Baccalaurei Vicarii nostri in Spiritualibus Gener- alis et Officialis Principalis legitime constituti decimo nono die mensis Novembris instantis, fecit fidem In cujus Rei Testimonium sigillum Vicarii nostri in Spiritualibus Generalis praesentibus apponi fecimus Datum decimo nono die mensis Novembris praedicti Anno Domini 1686, nostraeque Translationis Anno Secundo, contra dictum Samuelem Johnson praesentem in judicio, in cujus praesentia dictus Lee dedit allegationem in scriptis conceptam sub hac ver- borum formula viz 1 , die Sabbati vicesimo viz 1 , die mensis Novembris 1686 inter horas nonam et duo- decimam ante meridiem ejusdem diei coram Rever- endis in Christo Patribus ac Dominis Dominis Nathanaele permissione [divina] Dunelmensi Epis- copo, Thoma eadem permissione Roffensi Episcopo, et Thoma eadem permissione Petriburgensi Episcopo ad exercendum omnimodam et plenariam Jurisdic- tionem Episcopalem infra Civitatem et Diocesin London durante suspensione Domini Henrici London Episcopi Commissariis Regiis legitime constitutis in Domo Capitulari Ecclesiae Cathedralis Divi Pauli London tune et ibidem pro Tribunali sedentibus praesente Richardo Newcourt Notario Publico Regis- trarii Deputato. Taking Away of the Priesthood 83 Negotium deprivationis sive degradationis Samuelis Johnson Clerici, promotum per Godfredum Lee Notarium Publicum Almae Curise Cantuariensis de Archubus London Procuratorium Generalium unum contra Samuelem Johnson, Quibus die et Loco et inter horas nonam et duodecimam comparuit per- sonaliter Godfredus Lee Promotor antedictus ac omni meliori via, modo et Juris forma, necnon ad omnem quemcunque juris effectum dixit, allegavit et in his scriptis in jure proposuit articulatim prout sequitur. 1. Imprimis quod praefatus Samuel per hos sex- decem, quindecem, quatuordem f, tredecem [duo- decem] undecem decem novem, octo, septem, sex, quinque, quatuor, tres, duos annos seu saltern unum annum elapsum sacros diaconatus et presbiteratus ordines assecutus fuit et est proque Clerico in dictis sacris ordinibus institute juxta ritum Ecclesiae Anglicanse fuit et est communiter dictus, tentus, habitus, nominatus et reputatus palam publice et notorie et posuit conjunctim et divisim de quolibet. 2. Item quod praefatus Samuel Johnson infra tempus superius mentionatum de grandibus male- gesturis coram Judicibus Secularibus hujus Regni Angliae in ea parte competentibus secundum Leges et statuta ejusdem Regni detectus et denuntiatus fuit et est ac de et super dictis grandibus malegesturis legitime convictus ac pro eisdem ad subeundum pcenam condignam viz 4 , praeter Solutionem summae | Pecuniariae ad standum in et super Pillorio diversis fo. 92* locis in civitate London et suburbiis ejusdem necnon 84 Essays ad flagellandum per communem Executionarium a Newgate usque ad Furcas de Tyburne condemnatus et adjudicatus fuit et ponit ut supra. 3. Item quod ratione praemissorum praefatus Samuel Johnson publicae infamise labe notatus et Functioni et officio Clericali maxime scandalosus fuit, et est Et ponit ut supra. 4. Item quod praefatus Samuel Johnson Clericus infra tempus superius mentionatum, fuit et in prsesenti est Rector Ecclesiae Parochialis de Curring- ham in Comitatu Essexiae et Diocesi London proque tali communiter reputatus ac ratione praemissorum Jurisdictioni hujus Curiae No[tor]ie subditus et ponit ut supra. 5. Item quod praemissa omnia et singula fuerunt et sunt vera publica et notoria, manifesta pariter et famosa ac de et super eisdem laboravit et in praesenti laborat publica vox, et fama, Unde facta fide de jure in hac parte requisita petit pars ista proponens jus et justitiam sibi fieri et ministrari cum effectu dic- tumque Samuelem Johnson propter praemissa ab omnibus sacris Diaconatus et Presbiteratus ordinibus necnon ab omnibus officiis Ecclesiasticis et Spirituali- bus omnique jure, Privilegio statu ordine, titulo, ac habitu Clericali deprivari deponi exu[i] degradari ej usque literas tarn Diaconatus quam Presbiteratus ordinum revocari, cassari, irritari atque annullari proque nullis cassis, irritis et invalidis, eundemque Samuelem Johnson esse merum Laicum ac pro mero Laico de futuro habendum, tenendum, et reputan- dum fore pronuntiari decerni et declarari ad omnem Taking Away of the Priesthood 85 juris effectum, eundemque Samuelem Johnson pro sic deprivato, deposito, exuto, et degradato ac pro mero Laico secular! Brachio ad subeundum poenas praedictas remitti, non arctans se ad omnia et singula praemissa probanda sed quatenus probaverit in prsemissis, eatinus obtineat in petitis officium Dominorum judicantium humiliter implorando, Thomas Pinfold, quam petiit admitti et obtulit pro- bationes adstatim, qua allegatione de mandate dic- torum Dominorum Episcoporum per me Registrarij Deputatum praedictum perlecta Domini admiserunt, dictam allegationem quatenus de jure sit admittenda, et assignavit Lee terminum ad probandum adstatim, tune dictus Lee allegavit dictum Samuelem Johnson (inter alia) fuisse citatum ad exhibendum suas literas tarn Diaconatus quam Presbiteratus ordinum et petijt eum arctari ad exhibendum easdem ad-statim, et Domini ad ejus petitionem monuerunt dictum Johnson, ad exhibendum easdem adstatim et dictus Johnson respondebat, that he had not his orders about him, deinde dictus Lee in subsidium proba- tionis contentorum in dicta allegatione, exhibuit duas schedulas in papyro scriptas quarum prima sic incipit viz*. Placita coram Domino Rege Westmonas- terium &c. et sic terminat, quousque finem praedic- tum solverit, altera vero sic incipit e Registro Domini Episcopi London extracta et sic terminat Archidia- cono Essexiae &c. et allegavit dicta respective exhibita fuisse et esse e Registrariis sive officijs in eisdem respective mentionatis fideliter extracta ac concordare cum eorum originalibus ibidem remanen- 86 Essays tibus, omniaque et singula contenta in eisdem respective fuisse ac esse vera, ac ita acta habita, gesta et exhibita prout in eisdem continetur, ac Samuelem Johnson in eisdem respective exhibitis mentionatum, ac Samuelem Johnson presentem in judicio ac partem in hoc negotio fuisse ac esse unam et eandem personam et non diversam, quae allegationem et exhibita posuitconjunctim et divisim eademque admitti petiit ac jus &c. Unde Domini perlectis prius de eorum mandato dictis respective exhibitis, quarum prima sequitur sub hoc verborum tenore viz 1 . Placita coram Domino Rege apud Westmonasterium | de termino Sanctae Trinitatis anno Regni Domini Jacobi secundi nunc Regis Angliae secundo. Intrata placita Regis Rotulo 74. Memorandum quod Robertus Sawyer 1 miles attor- natus Domini Regis nunc generalis qui pro eodem Domino Rege, in hac parte sequitur in propria persona sua venit hie in Curia dicti Domini Regis coram Ipso Rege apud Westmonasterium die Veneris proximo post crastinum Sanctae Trinitatis isto eodem termino et pro eodem Domino Rege protulit hie in Curia dicti Domini Regis coram Ipso Domino Rege tune et ibidem quandam informationem versus Samuelem Johnson nuper de parochia Sancti Georgij Southwark in Comitatu Surrise Clericum, quae quidem informatio sequitur in haec verba ss sur. Memorandum quod Robertus Sawyer Miles Attor- 1 Sir Robert Sawyer, born 1633, died 1692 ; Speaker in 1678; Attorney-General in 1681 and counsel for the seven bishops in 1688. Taking Away of the Priesthood 87 natus Domini Regis mine generalis, qui pro eodem Domino Rege in hac parte sequitur in propria sua persona venit hie in Curia Domini Regis, coram ipso Rege apud Westmonasterium die Veneris proximo post crastinum Sanctae Trinitatis isto eodem termino et pro eodem Domino Rege dat Curiam hie intelligi et informari quod Samuel Johnson nuper de parochia Sancti Georgii Southwarke in Comitatu Surriae Clericus existens homo pernitiosus, factiosus et seditiosus ac persona impiae, inquietae et turbulentae dispositionis, ac machinas practicans false et mali- tiose nequitur, et seditiose intendens pare[t] et com- munem tranquil [l]i[ta] tern hujus Regni Anglise inquietare, molestare, perturbare, et rebellionem, commotionem et seditionem ac discordiam cum malevolentia inter Capitanos, locumtenentes et alios Officiarios Bellicosos et Milites, Anglice, Souldiers dicti Domini Regis ac etiam inter dictum Dominum Regem et alios Legios et fideles subditos ipsius Domini Regis hujus Regni Anglise excitare, movere et procurare et gubernationem hujus regni Angliae in maximum odium et vilipendium inducere et inferre ac ad nequi[s]simas nefandissimas et diaboli- cas machinationes practicationes intentiones suas praedictas perimplendas perficiendas et ad effectum redigendif, idem Samuel vicesimo quinto die Maij Anno Regni Domini Jacobi Secundi Dei Gratia Angliae Scotiae Franciae et Hiberniae Regis Fidei Defensoris &c. secundo vi et armis &c. apud paro- chiam Sancti Georgii Southwark in Comitatu Sunrise falso illicite injuste, nequitur, malitiose scandalose 88 Essays et seditiose fecit, composuit impressit et publicavit et fieri, componi imprimi et publicari causavit quod- dam falsum, malitiosum scandalosum defamatorium et seditiosum libellum, impressum inititulatum An humble and hearty address to all the English pro- testants in this present Army, in quo quidem falso libelloso scandaloso et seditioso libello (inter alia) contentae fuerunt hae falsae maliciosae seditiosae libel- losse et scandalosae sententiae in hijs Anglicanis verbis sequentes viz*. Gentlemen next to the Duty which you owe to God, which ought to be the principall care of men of your Profession especially because you carry your lives in your hands and often look death in the face, the second thing which deserves your consideration is the service of your native country wherein you drew your first breath, and breathed fo. 92 | a free English air now I would have you to con- sider how well you comply with these two main points, by engageing in this present service, is it in the name of God and for his service that you have joyned yourselves with Papists who will indeed fight for the Massbooke but burne the Bible and who seeke to extirpate the Protestant religion with your Swords because they cannot doe it with theire owne, and will you be aiding and assisting to sett up Masshouses to erect that Popish Kingdom of Darkness and desolation amongst us and to traine up all our children in Popery, how can you doe these things and call yourselves Protestants and then what service can Taking Away of the Priesthood 89 be done your Country, by being under the com- mand of French and Irish Papists, and by bring- ing the nation under Forraigne Yoak, will you help them to make forcible entry into the houses of your Country men, under the name of quarter- ing directly contrary to Magna Charia and the petition of right, will you be aiding and assisting to all the murders and outrages which they shall commit by theire void Commissions, which were declared illegall and sufficiently blasted by both houses of Parliament (it f there had been any need of it) for it was very well known before that a Papist cannot have a Commission but by the Law is utterly disabled and disarmed, will you exchange your birthright of English Lawes and liberties for martiall or Clubb Law and help to destroy all others only to be eaten last yourselves. If I know you well as you are Englishmen, you hate and scorne these things and therefore be not unequally Yok'd with idolatrous and bloody Papists, be valiant for the truth and shew yourselves men the same considerations are likewise humbly offered to all the English Seamen who have been the Bull- warke of this nation against Popery and Slavery ever since Eighty Eight. 1 Et Ulterius idem Attornatus dicti Domini nunc Generalis pro eodem Domino Rege dat Curiam hie 1 This is the paper thrown about in the army on Hounslow Heath, and reprinted by Samuel Johnson, in A Second Five Years' Struggle against Popery and Tyranny, London, Richard Baldwin, 1689, p. no. See below, p. 90. 90 Essays intelligi et informari quod praedictus Samuel Johnson ad nequissisimas nefandissimas et Diabolicas Machin- ationes Practicationes et intentiones suas praedictas citius perimplendas perficiendas et ad effectum redigendi postea scilicet dicto Vicesimo quinto die Maij Anno Regni dicti Domini Regis nunc Secundo superdicto, vi et armis &c. apud praedictam paro- chiam dicti Sancti Georgii Southwarke in comitatu Surriae praedicto false, illicite in juste nequitur mali- tiose seditiose et scandalose fecit, composuit im- pressit et publicavit et fieri componi, imprimi, et pub- licari causavit quoddam alium falsum malitiosum scandalosum deformatoriuni et seditiosum libellum impressum, intitulatum viz*. The opinion is that resistance may be used in case our Religion and rights should be invaded. In contemptu Legum hujus Regni Angliae mani- festum in malum exemplum omnium aliorum in tali casu delinquentium ac contra partem dicti Domini Regis nunc coronam et dignitatem suas &c. Unde Idem Attornatus Domini Regis nunc Generalis pro eodem Domino Rege petit advisamentum Curiae hie in praemissis et debitos legis processus versus praefa- tum Samuelem Johnson in hac parte fieri ad re- spondendum dicto Domino Rege de et in praemissis &c. per quod praeceptum fuit vice-comiti Comitatus Surriae praedicti quod non omittat &c. quin venire fac[iat] eum ad respondendum et modo scilicet die Veneris proximo post Crastinum Sanctae Trinitatis isto eodem termino coram Domino Rege apud Westmonasterium venit praedictus Samuel Johnson Taking Away of the Priesthood 91 per Johannem Goddin Attornatum suum et habito auditu informationum prsedictarum dicit quod ipse | non est inde culpabilis et de hoc ponit se supra f . 92* patriam et Robertus Sawyer Miles Attornatus Domini Regis nunc Generalis qui pro eodem Domino Rege in hac parte sequitur scilicet &c. Ideo Ven' inde Jur' coram dicto Domino Rege in curia ipsius Regis coram ipso Rege apud Westmonasterium die Lunae proximo post tres Septimanas Sanctae Trini- tatis per quos &c. et qui &c. ad recogn' &c. quia tarn &c. idem dies datus est tarn praefato Roberto Sawyer Militi qui sequitur &c. quam praedicto Samueli Johnson &c. ad quern quidem &c. diem Lunae proxi- mum post tres Septimanas Sacntae Trinitatis coram dicto Domino Rege apud Westmonasterium venerunt tarn praefati Robertus Sawyer Miles qui sequitur &c. quam praedictus Samuel Johnson per Attornatum suum praedictum et jur' jurat praedictum unde supra fit mentio exacta scilicet Vener' super quo facta hie in Curia publica proclamatio pro Domino Rege prout moris est quod si aliquis sit qui dictum Dominum Regem nunc Servientes dicti Domini Regis ad Legem aut Attornatum Generalem ipsius Domini Regis vel jur' jure praedict' de praemissis vellet informare vellet 1 veniret et audiretur et super hoc Thomas Jones Armiger unus de consiliariis dicti Domini Regis ex parte dicti Domini Regis ad hoc faciendum se obtulit super quo processum est per Curiam hie ad capien- dum jur' praedict' per Juramentum praedictum, modo comparendum qui ad veritatem de praemissis 1 Inserted between the lines. 92 Essays praedictis dicendam electi triati et jurat! dicant super sacrum f suum quod praedictus Samuel Johnson est culpabilis de praemissis in informatione praedicta superius specificata modo et forma per informa- tionem praedictam superius versus eum supponitur super quo visis et per Curiam hie intellectis omnibus et singulis praemissis consideratum est, quod praedic- tus Samuel Johnson solvat Domino Regi summam quingentarum mercarum pro fine suo super ipsum occatione praedicta imposito et quod praedictus Samuel Johnson stabit in et super Pillorio in Atrio Palatij Westmonasteriensis die lunae proximo post Octabas Sancti Martini praedicti inter horas decimam et duodecimam ejusdem diei per spatium unius horae et quod praedictus Samuel Johnson stabit in et super Pillorio apud Charing Cross die mercurij proximo post Octabas Sancti Martini inter horas decimam et duodecimam ejusdem diei per spatium unius horae et quod Marrescallus hujus Curiae deliberet prsefatum Samuelem Johnson Vicecomiti Middlesexiae ad exequendum judicium prsedictum et post execu- tionem judicij praedicti Idem Vicecomes redeliberet praefatum Samuelem Johnson praedicto Marrescallo hujus Curiae salvo custodiendum Et quod praefatus Samuel Johnson stabit in et super Pillorio apud Regale excambium in Cornhill London Die Lunae proximo post quindenas Sancti Martini inter horas duodecimam ante meridiem et secundam post meridiem ejusdem diei per spatium unius horae. Et quod praefatus Samuel Johnson flagelletur per communem carnificem die Mercurii primo die Taking Away of the Priesthood 93 Decembris proximo future a Newgate infra civitatem London usque ad furcas de Tyburne in Comitatu Middlesexiae, Et quod praefatus Marrescallus hujus Curiae deliberet praefatum Samuelem Johnson Vice- comitibus London ad exequendum judicium praedic- tum et post executionem judicij praedicti lidem Vicecomites London redeliberent praefatum Samuelem Johnson Marrescallo praedicto, salvo custodiendum et quod praefatus Samuel Johnson committitur Mar- rescallo hujus Curiae in executione salvo custodien- dus quousque finem | praedictum solverit. fo. 93* Secunda vero sub hoc verborum tenore viz*. E Registro Domini Episcopi London extracta. Coring- ham Rectoria primo die mensis Martij Anno Domini 1669 Juxta &c. Samuel Johnson Clericus in Artibus Baccalaureus per Dominum Episcopum antedictum in aedibus suis Londinensibus praesente Richardo Newcourte Notario Publico Registrarii Deputato Ad Rectoriam Ecclesiae parochialis de Coringham in Comitatu Essexiae Diocesis London per mortem Cacott ultimi incumbentifs] 1 ibidem vocandus et ad praesentationem Roberti Biddolph generosi veri et indubitati ejusdem Patroni pleno jure (ut assereba- tur) spectandus admissus et institutus fuit ac in et de eadem cum suis juribus membris et pertinentiis universis investitus subscripts prius per eundem Samuelem Johnson articulis religionis &c. praesti- titque f juramentis allegiantiae &c. ac etiam Canonicae 1 John Cacott, the rector of Coringham, whom Johnson succeeded, appears to have been appointed during the inter- regnum (Richard Newcourt, Repertorium Ecclesiasticum Parochiale Londinense, London, 1710, ii. 194). 94 Essays obedientiae &c. Et quod nulla Symoniaca pravitate et acceptata &c. scriptum fuit Domino Archidiacono Essex concordat cum Registro facta collatione per me Ed: Cooke Notarium Publicum admiserunt dicta allegationem et exhibita quatenus de jure admittenda tune Lee super eisdem produxit in testes 1 ward et Edvardum Cooke Notarium Publicum et Domini eos juramento onerarunt de fideliter deponejido et dictus Ward juratus deposuit that the first schedule is a true copy and was com- par'd by him with the originall and agrees with the same and that Samuel Johnson mentioned in the said schedule and Samuel Johnson now present in Court and party in this cause is one and the same person and not divers vel ad eundem effectum et dictus Cooke juratus deposuit that the said second schedule is faithfully ex- tracted out of the Registry of the Bishop of London and was by him compar'd with his originall act their f remaining and is [a] true coppy and agrees with the same vel ad similem Effectum. tune Domini Episcopi antedicti interrogarunt dictum Johnson whether he can shew any cause why he should not be degraded quibus dictus Johnson respondebat that by the 122. Canon 2 no sentence of depriva- 1 There is a like blank in MS. Tanner 30 for the Christian name. 1 ' CXXII. No Sentence of Deprivation or Deposition to be pronounced against a Minister, but by the Bishop '. . . no Taking Away of the Priesthood 95 tion or disposition could be pronounced against a Minister [but] by the Bishop of the Diocess to which he did belong or to that effect and that he could not see the Bishop of his Diocess there or to that effect and offered seuerall other things which theire Lord- ships over-rul'd to be of no purpose and told them j that they were satisfied as to theire Jurisdiction and that he ought to be so too his Majesties Commission whereby they were impowered to exercise all manner of Spirituall and Ecclesiasticall Jurisdiction in and throughout the Diocess of London during the sus- pension of the present Bishop of the same haveing been read at the begining of the Court of his hearing or to the like effect deinde Lee petiit terminum assignari ad audien- dum sententiam ex prima assignatione adstatim et idem adstatim et Domini Episcopi antedicti assig- narunt ad ejus petitionem ad audiendum sententiam et ad idem statim tune Lee porrexit sententiam in scriptis conceptam quam petiit ferri ac jus et justi- tiam sibi fieri ad cujus petitionem Domini Episcopi assignarunt mihi Registrario antedicto ad perlegen- dam sententiam praedictum qua per me perlecta sub tenore verborum sequentium viz*. such sentence shall be pronounced by any person whosoever, but only by the bishop, with the assistance of his chancellor, the dean, (if they may conveniently be had) and some of the prebendaries, if the court be kept near the cathedral church, or of the archdeacon, if he may be had conveniently, and two other at the least grave ministers and preachers to be called by the bishop, when the court is kept in other places ' (Edw. Cardwell, Synodalia, Oxford, 1842, i. 316, Constitutions and Canons Ecclesiastical of 1604). See above, pp. 74-5. 96 Essays In Dei Nomine Amen auditis visis et intellectis ac plenarie et mature per nos Nathanaelem permis- fo. 93' sione Divina Dunelmensi f | Episcopum Thomam eadem permissione Roffensem Episcopum et Thomam eadem permissione Petriburgensem Episcopum ad exercendum omnimodam Jurisdictionem infra Civi- tatem et Diocessin London durante suspensione Domini Henrici London Episcopi Commissiarios Regios legitime constitutes Meritis et circumstantiis cujusdam negotij officij meri et desuper depriva- tione sive degradatione Samuelis Johnson Clerici sacris Diaconatus et Presbiteratus ordinibus insigniti ac Rectoriae Ecclesiae Parochialis de Corringham alias Cuningham in comitatu Essexiae et Diocessis London praedictae quod coram nobis in judicio inter Godfre- dum Lee Notarium Publicum partem officium nostrum ad assignationem nostram promoventem ex una et praefatum Samuelem Johnson Clericum partem contra quam hujusmodi negotium pro- movetur partibus ex altera aliquandiu vertebatur et pendebat vertiturque adhuc et pendet indeciss' rite et legitime procedentes praefatoque Godfredo Lee Promotore officij nostri praedicti sententiam ferri et justitiam fieri pro parte sua instanter postulante et petente praefato vero Samuele Johnson petente ut non degradetur Rimatoque per Nos toto et integro processu coram Nobis in hujusmodi negotio habito et facto et diligenter recensito servatisque per Nos de jure in hac parte servandis ad nostrae sententiae Definativae f sive nostri finalis decreti prolationem in hoc negotio ferendam sic duximus procedendum fore Taking Away of the Priesthood 97 et procedimus in hunc qui sequitur modum. Quia per acta inactitata deducta exhibita pariter et pro- bata in hujusmodi negotio comperimus luculenter et invenimus Godfraedum Lee Promotionem officij nostri praedicti intentionem suam quibusdam alle- gatione et exhibitas alias coram Nobis datis exhibitis et praemissis praesentibusque annexis (que allega- tionem et exhibita pro hie lectis et insertis habemus et haberi volumus) sufficienter et ad plenum fun- dasse pariter et probasse nihilque effectuale per praefatum Samuelem Johnson fuisse ac esse in hac parte exceptum deductum propositum exhibitum allegatum probatum seu confessatum quod inten- tionem dicti Godfredi Lee Promotoris praedicti in hac parte elideret seu quomodolibet enervaret Id- circo Nos Episcopi antedicti Christi nomine primitus invocato ac ipsum solum Deum occulis nostris pro- ponendum et habendum deque et cum consilio Jurisperitorum [(jcum quibus in hac parte com- municavimus matureque declaravimus) praefatum Samuelem Johnson annis in hac parte allegatis eorum annorum quolibet pluribus uno sive aliquo fuisse et esse Clericum et sacris Diaconatus et Pres- biteratus ordinibus juxta Ritum Ecclesiae Anglicanae insignitum ac Rectorem Ecclesiae parochialis de Corringham alias Curringham praedictae proque Clerico sacris Diaconatus et Presbiteratus insignito ac pro Rectore de Corringham alias Curringham praedicto communiter dictum tentum habitum et reputatum fuisse ac esse necnon infra tempus praedictum grandia malegestura nequiter commisisse 98 Essays et perpetrasse et de et super eisdem coram judicibus secularibus hujus inclyti Regni Anglise in ea parte competentibus secundum leges et statuta ejusdem fo. 93 | Regni detectum et demmciatum fuisse et esse, deque et super eisdem grandibus malegesturis legi- time convictum proque eisdem ad subeundum pcenam condignam viz*, (prater solutionem sumrnse pecuniariae) ad standum in et super Pillorio, in diversis locis in Civitate London et suburbiis ejus- dem, nee non ad flagellandum per communem Execu- tionarium a Newgate usque ad furcas de Tyburne condemnatum et adjudicatum fuisse et esse, prout coram nobis per probationes legitimas, hie in Curia judicialiter factas, liquet et apparet, pronunciamus et declaramus, eoque intuitu, praefatum Samuelem Johnson, publicae infamise labe notatum et function! et officio suo Clericali maxime scandalosum, fuisse et esse pronuntiamus decernimus et declaramus, Ad tollendum igitur omnem infamise labem, et scanda- lum quod ratione prsemissorum criminis et pcenae tarn in sacros Diaconatus et Presbiteratus ordines, quam in ipsam Ecclesiam Christi infra hoc regnum quoquomodo vergit seu vergere potuit aut potest in futurum, Assistentibus Nobis Venerabilibus Viris Domino Thoma Exton 1 Milite Legum Doctore Domini Episcopi Londinensis Vicario in Spiritualibus generali, et Officiali principali legitime constitute, Gregorio Hascard Sacrse Theologise Professore, Ecclesiae Sancti Georgii Windsor Decano, Gulielmo 1 Sir Thomas Exton, born 1631, died 1688. Sat for the university of Cambridge and was master of Trinity Hall. Taking Away of the Priesthood 99 Holder, 1 Roberto Grove, 2 Gulielmo Sherlock, 3 Johanne Scott, 4 Sacrae Theologiae Professoribus, Ecclesiae Cathedralis Divi Pauli Londinensis Preben- dariis, Henrico Dove 5 Sacrae Theologiae Professore, Vicario Ecclesiae Sanctae Bridgettae London et Gulielmo Cave Sacra? Theologiae Professore Vicario Sanctae Mariae Islington et Francisco Bridge Rectore Sanctae Mildred Breadstreet London, praefatum Samuelem Johnson ab omnibus sacris Diaconatus et Presbiteratus ordinibus juxta ritus Ecclesiae Anglicanae alias per eundem susceptis necnon ab omnibus orficiis Ecclesiasticis et spiritualibus, om- nique Jure, privilegio, statu, ordine, titulo et habitu Clericali deprivandum deponendum, exeundem f et realiter degradandum fore debere pronunciamus, decernimus et declaramus, sicque in nomine Patris, Filii et Spiritus Sancti, deprivamus, deponimus, Exuimus et degradamus, ej usque literas tarn Dia- conatus quam Presbiteratus Ordinum, revocamus, cassamus, irritamus, atque annullamus, proque cassis irritis, et invalidis, eundemque Samuelem 1 William Holder, born 1 61 6, died 1698. Was a prebendary of St. Paul's and subdean of the chapel royal in this year. 2 Robert Grove, born 1634, died 1696. Was a prebendary of St. Paul's at this time, afterwards bishop of Chichester 1691-6. 3 William Sherlock, born 1641 ? died 1707. Was a preben- dary of St. Paul's at this time. At the revolution he took the oaths and was made dean of St. Paul's in 1691. 4 John Scott, born 1639, died 1695. Was a prebendary of St. Paul's at this time. 5 Henry Dove, born 1640, died 1695. Archdeacon of Richmond in 1678 and court chaplain. ioo Essays Johnson esse merum Laicum, proque mero Laico de futuro tenendum, habendum, et reputandum fore ad omnem juris effectum pronunciamus, decernimus et declaramus, proque sic deprivato deposito et exuto, realiterque degradato ac pro mero Laico, eundem Samuelem Johnson seculari Brachio ad Subeundum paenas praedictas remittimus per hanc nostram sen- tentiam definitivam sive hoc nostrum finale decretum quam sive quod ferimus et promulgamus in his scriptis. N. DUNELM THO: ROFFEN THO PETRIBURGENS THO EXTON, GREG: HASCARD WILL: HOLDER, ROB: GROVE W m SHERLOCK W"" CAVE HEN DOVE, FRAN BRIDGE Lecta, lata et promulgata fuit haec sententia per dominos Episcopos suprascriptos Die Sabbat i vicesimo viz 1 , die mensis Novembris anno domini 1686 inter horas nonam et undecimam ante meridiem ejusdem diei, in domo Capitulari, Ecclesiae Cathe- dralis Divi Pauli Londinensis presentibus ut in Actis, dicti Domini Episcopi necnon Venerabiles Viri praefati Decanus de Windsor et diversi alij Praeben- darij dictae Ecclesiae Cathedralis, et Incumbentes infra Dicecesin Londinensem eorum nomina et cog- nomina eidem sententiae subscripserunt, et inactitata fuit dicta sententia per me Registrarium Deputation antedictum, prout per eandem plenius liquet et apparet, deinde dictus Johnson adstatim a gravitate et nullitate dictae sententiae adstatim Illustrissimo in Christo Principi, et Domino nostro Regi, et ad eum in ejus suprema Curia Cancellariae Angliae appellavit, sed domini noluerunt deferre appellationi, Taking Away of the Priesthood 101 et assignarunt ei Apostolos 1 refutatorios, tune dictus Lee petijt dictam sententiam, demandari execution! adstatim, et Domini eandem ad ejus petitionem executioni demandarunt adstatim, tune biblia sacra et Evangelium in manibus, dicti Samuelis Johnson per Christopherum Cleeter Apparitorem principalem posita, dictus Samuel Johnson eandem dicto Cleeter de mandate dictorum Dominorum Episcoporum retradidit, et ejus Cappa, toga, et cingulo Canonico, assistente dicto Cleeter, de mandato dictorum Dominorum Episcoporum exutis ijdem Domini Episcopi, Officiariis secularibus tune et ibidem attendentibus dictum Samuelem Johnson tradi- derunt, deliberarunt et remiserunt super quibus omnibus et singulis prsefatus Godfredus Lee requi- sivit Me Richardum Newcourt Notarium Publicum antedictum ad conficiendum unum vel plura instru- mentum vel instrumenta, publicum sive publica ac testes tune et ibidem praesentes testimonium exinde perhibere praesentibus tune et ibidem una mecum Notario Publico Subscripto, Venerabilibus Viris Carolo Hedges et | Stephano Brice Legum respective fo. Doctoribus Almae Curiae Cantuariensis de Archubus Londinensis Advocatorum Generalium duobus et Thoma Tyllott Notario Publico ejusdem Almae Curiae Cantuariensis procuratorum Generalium uno, cum multis alijs testibus fide-dignis Ita Tester Richardus Newcourt Notarius Publicus. Ex[plicit] 1 A word used in the canon law, meaning letters or sum- mons (see Ducange, sub voce). The bishops, refusing his appeal to the king in chancery, ordered a document to be given to him denying his right to appeal. io2 Essays It may be noticed how closely (with one im- portant exception) the commissioners adhered to the directions of the canon law : Clericus igitur degradandus, vestibus sacris in- dutus, in manibus habens librum, vas, vel aliud instrumentum seu ornamentum ad ordinem suum spectans, ac si deberet in officio suo solemniter ministrare, ad episcopi praesentiam adducatur, cui episcopus publice singula, sive sint vestes, calix, liber, seu quaevis alia, quae illi iuxta morem ordinan- dorum clericorum in sua ordinatione ab episcopo fuerint tradita seu collata, singulariter auferat. 1 The Bible and the Gospels which had been delivered at ordination as priest and deacon respectively (the liber of the canon law) were taken away from the hands of Samuel Johnson ; his vestes sacerdotales, in which he was sum- moned to appear, are reckoned as the Cappa, toga, et cingulum canonicum. The document declares that after the degradation Samuel Johnson was merus laicus and no longer a clerk. Thus the three bishops do not sustain the usual western teaching that Orders are indelible. Another account of the degradation is given in the Memorials prefixed to the edition of Samuel Johnson's Works : 1 Sexti Decretal., lib. v. tit. ix. cap. ii. Taking Away of the Priesthood 103 After which they proceeded to degrade him, by putting a Square Cap on his Head, and then taking it off ; by pulling off his Gown and Girdle, which he demanded as his proper Goods bought with his Mony : which they promis'd to send him, but he cou'd not get 'em till he paid Twenty Shillings. Then they put a Bible into his Hands, which he not parting with readily, they took it from him by Force. That on the 22d of November the Judgment in the King's Bench began to be executed with great Rigour and Cruelty ; that Mr. Rouse the Under- Sheriff tore off his Cassock on the Pillory, and put a Frize Coat upon him. 1 Johnson must have appeared in a cassock to undergo the pillory, and his having such a clothing lends some colour to the statement that he was not stripped of that part of his dress at the degradation ; for he could hardly have recovered it from the servants of the court so soon as 22 November unless, indeed, he had provided himself with another for this occasion. The wearing of the cassock during the pillory would have completely brought to nought the aim of the degradation, namely, that a clergyman should not seem to suffer so infamous a punishment. From the same source we have further de- tails of the degradation : 1 The Works of the Late Reverend Mr. Samuel Johnson, London, 1710, ' Some Memorials,' p. xv. IO4 Essays Mr. Johnson's Behaviour on this occasion was observ'd to be so becoming that very Character his Enemys wou'd have depriv'd him of, that it melted some of their Hearts, and forc'd them to acknowledg there was something very valuable in him. Among other things which he said to the Divines then present, he told them in the most pathetick manner, It cou'd not but grieve him to think, that since all he had writ was design' d to keep their Gowns on their backs, they shou'd be made the unhappy Instruments to pull off his : And begg'd them to consider, whether they were not making Rods for themselves. When they came to the Formality of putting a Bible in his hand, and taking it from him again, he was much affected, and parted with it with difficulty, kissing it, and saying, with tears, That they cou'd not however deprive him of the Use and Benefit of that Sacred Depositum. It happen'd they were guilty of an Omission, in not stripping him of his Cassock, which as slight a par- ticular as it might seem, render'd his Degradation imperfect, and afterwards sav'd him his Benefice. 1 But on the arrival of the prince of Orange in England, the friends of Samuel Johnson re- turned to power, and the House of Commons was invoked by them on his behalf and the following resolutions were adopted : Resolved, That the Judgment against Sam. John- son in the King's Bench, upon an Information for a Misdemeanor, was cruel and illegal. 1 Op. cit., p. xii. Taking Away of the Priesthood 105 Resolved, That a Bill be brought in, to reverse that Judgment. Resolved, That the same Committee do prepare and bring in the Bill. Resolved, That a Committee be appointed, to inquire how Mr. Johnson came to be degraded and by what authority it was done. 1 On 24 June following, the committee reported much in the same sense as regards facts as the documents cited above, and that Johnson's deprivation was illegal, null, and void. There- upon the House Resolved That the House doth agree with the Committee, That the Ecclesiastical Commission was illegal ; and that, consequently, the Suspension of the Bishop of London, and the Authority committed to the aforesaid Three Bishops, was null and illegal. 2 Further it was Resolved, That the House doth agree with the Committee, That Mr. Johnson not being sentenced, deprived, and degraded, by the Bishop of London (if he had deserved the same) was illegal. 3 It will be noticed that the House of Commons did not base its resolution that the degradation of Samuel Johnson was illegal upon the fact that his cassock had not been stripped off him, but because he had not been degraded by the 1 The Journals of the House of Commons, x. 177, n June, 1689. 2 Ibid., p. 194. 3 Ibid. 106 Essays bishop in whose diocese he held a living ; which is a more reasonable foundation for their reso- lution than the other, and in accordance with the canon law, cited above, which declares that the degradation is to be performed by the clerk's proprius episcopus, even if a certain number of other bishops be present and concur. Richard Newcourt, whose name appears more than once in the document printed above, tells us that Johnson was commonly called ' Julian John- son,' and that his deprivation and degradation at last signify 'd nothing, for after the Revolution, he rest or' d himself both to his Orders and this Living, [Coringham] which he enjoy'd till his Death, [1703] without the help of any publick and legal Authority, his Successor, the said Tho. Berrow, leav- ing it out of Fear, soon after he was admitted to it. 1 It would seem that Newcourt 's statement that Johnson returned to his living without any legal authority may be accepted. Being a proctor- general of the arches and notary public his means of information would be good ; Johnson does not seem to have resided upon his benefice either before or after his degradation. 2 Johnson's character seems to have been wanting in many phases. Macaulay, who, 1 Repertorium Ecclesiasticum Parochiale Londinense, ii. 194. 1 ' Some Memorials,' in Johnson's Works, quoted above, pp. iii and xviii. Taking Away of the Priesthood 107 from his politics, would be inclined to take as favourable a view as could be of a man to whom a large share in bringing about the revolution is attributed, yet sums up thus : Johnson, though brave, honest, and religious, had always been rash, mutinous, and quarrelsome ; and, since he had endured for his opinions a martyrdom more terrible than death, the infirmities of his temper and understanding had increased to such a degree that he was as disagreeable to Low Churchmen as to High Churchmen. 1 It may be remarked that Johnson did not suffer martyrdom ' for his opinions/ but for his attempt to stir up mutiny among the King's soldiers. In actual warfare he would most likely have been led at once to the nearest tree by the provost-marshal. Macaulay adds that it was thought that Johnson was mad, and King William, though asked by the Commons to give him preferment, yet hesitated ' to place an eccentric and irritable man in a situation of dignity and public trust/ Mr. Alexander Gordon states that the deanery of Durham was offered to Johnson, 2 and it may be another mark of his insanity if he refused this piece of great preferment as not equal to his services. 1 T. B. Macaulay, History of England, ch. xiv., 1855, iii. 383. * Diet, of Nat. Biography, sub voce Samuel Johnson. BLESSING OF THE ARCHIEPISCOPAL PALL The Rite used by Thomas Cranmer in blessing the pall delivered by him to Holgate Archbishop of York, tran- scribed and annotated from Cranmer s Register at Lambeth * THE gift of an omophorion by a Russian bishop to the Archbishop of York during his journey in Russia brought the connexion of the eastern omophorion with the western pallium into some notice. It seems unlikely that any antiquary at the present day will doubt that they are the same vestment ; 2 it is true the western pallium has undergone changes in shape, arrangement, and length, if not also in material, while the eastern omophorion would 1 Edited in the Yorkshire Arch&ological Journal, September 1898, Vol. XV, pp. 121-141. Collotypes of the passage in the Register accompany that edition. * The famous Morinus (Contmentarius de sacris ecclesiae ordinationibus, pars. ii. Adnotationes in Graecas Ordinationes 19. Parish's, 1655, p. 220) says that the pall is not the same as the omophorion ; but there are few authors who have followed this opinion. 1 08 Rite Used by Thomas Cranmer 109 seem to be still almost identical with the scarf which we see on the consul in the ivory diptychs of the fifth and sixth centuries : it is akin also to the earlier scarves seen on the base of a pillar in the forum at Rome, attributed by some to the third or fourth century, and to the scarves on the figures of the arch of Constantine, to be seen in a horizontal bas-relief on the right- hand side of the observer as he stands with his back to the ' Met a sudans.' Similar scarves may be seen in some of the sarcophagi in the Chris- tian museum of the Lateran, 1 and elsewhere. A late painting, perhaps of the seventeenth century, still exists in the Coptic church of Abu Sargah, showing St. Michael in a scarf arranged like those of the consular diptych, but marked with crosses. 2 There are indeed much earlier western representations of angels in pallia. In the ancient church underneath the basilica of St. Clement in Rome there are angels on each side of our Lord, with omophoria, while an attendant prelate wears the western 1 See Nos. 104, 178, 184. See also Joachim Marquart und Theodor Mommsen, Handbuch der romischen Altevthumer, Bd. vii. Das Privatleben der Romer, Th. ii. Leipzig, 1882, p. 545. Fred. W. Madden, The Numismatic Chronicle, 1861, new series, vol. i. p. 239. * Alfred J. Butler, Ancient Coptic Churches of Egypt, Oxford, 1884, vol. ii. p. 159. no Essays pallium. 1 In the well-known prae-Norman manuscript, Nero C. iv. in the British Museum, there is, on leaf 30, a picture of angels wearing pallia. In the Benedictional of St. ^Ethelwold, a figure wears a pallium with Scs. Benedidus Abbas written on the pallium itself. 3 SS. Gregory and Cuthbert, standing on each side of St. Benedict, have pallia of the same shape. The artist seems to use the pallium or omophorion in some cases as a mark of dignity merely. But at the present time, and for centuries past, the pallium has been restricted to bishops. In the east, the omophorion is now the special episcopal ornament given to each bishop at the time of his consecration ; while in the west, though the pallium is also limited to bishops, and called the fulness of the episcopal office, yet it is chiefly given to metropolitans and archbishops, and rarely to simple bishops. In the East, every bishop has a right to the omo- phorion. In the west, the pallium cannot be claimed as a right ; it is a mark of favour from the Roman pontiff, and is only given to those bishops whom the Roman Curia delights to honour. 1 A photograph may be found in Joseph Mullooly, S*. Clement Pope and Martyr, Rome, 1873, opposite p. 302. 1 Archaeologia, 1832, vol. xxiv. plate iii. p. 48. Rite Used by Thomas Cranmer in The omophorion or pall, given by the Russians to the Archbishop of York, was one long strip of cloth of silver, lined at the back with white silk, thirteen feet five inches long, and ten inches broad throughout, bordered on each side of the entire length with gold lace an inch and a quarter broad. It can be laid flat on a plane surface, 1 and when thus laid, about one half of the upper surface shows cloth of silver, while the under surface is white silk, and the remaining half of the upper surface is white silk, while the under surface is cloth of silver. In other words, the disposition of the two materials is reversed about the midst of the vestment. This reversal of the two fabrics is brought about by the dis- position of the vestment round the neck. The part which hangs down in front to the feet passes up over the left shoulder, behind the neck, over the right shoulder, and then down to the centre of the chest, where it is reversed before passing up again over the shoulder to hang down behind the back. The part which hangs in front is 83 inches long up to the place in front of the chest where it is reversed ; and the part which falls behind is 78 inches from the same place of reversion. 1 It has been called " longissima stola." 112 Essays The vestment is embroidered with four crosses, and on the longer piece of cloth of silver there is also a star which comes imme- diately behind the neck. This star is now universal in the Russian omophoria. There are also three fringes of gold at the end of each portion of the omophorion. There are golden buttons and loops attached to the edges of the omophorion by means of which it is fastened so that it will hang in its proper shape. There are also two buttons behind to fasten it to the saccos, and one in front to keep the omophorion straight in its place. It will be noticed that the eastern omo- phorion has preserved two characters which the modern western pallium has lost, but which appear in the arms of the see of Canterbury of the present day ; viz. a fringe at the end of the pallium, and a border along its breadth. A fringe is seen in the western pallium after it has ceased to be a scarf and assumed its present shape of a circlet round the neck with pendants before and behind. And the tradition of a border is affirmed by the effigy of Inno- cent III, recently set up by Leo XIII in the Lateran Basilica in the transept, on the right- hand side of the spectator facing the apse. Rite Used by Thomas Cranmer 113 Innocent III is in a white chasuble, and the pallium is marked out by a gold border which separates it very distinctly from the chasuble of the same colour. A separate paper is needed to deal with the changes that the western pallium has undergone, whether in material, or shape, or width, or ornamentation. Pater Grisar has recently treated of several of these points at length. 1 He dismisses, with some- thing like scorn, the theory of the pall having its source in the cloak of St. Peter. In the west, the pallium, or in English, pall, had become the special mark by which the wearer was invested by the Pope with the fulness of the episcopal office, so that when the bishops of England, with the lower houses, determined to reject what was called the usurped power of the Pope, 2 it is not surprising to find that the pall was no longer to be asked for from Rome. 1 H. Grisar, s.J., ' Das romische Pallium und die altesten liturgischen Scharpen,' in Festschrift zum elfhundert-jdhrigen Jubilaeum des deutschen Campo Santo in Rom, herausgegeben von Dr. Stephan Ehses, Freiburg in Breisgau, Herder, 1897, p. 108. 2 The convocation of York passed with no dissentient on May 5, 1534, ' That the Bishop of Rome has not, in Scrip- ture, any greater jurisdiction in the kingdom of England than any other foreign bishop.' The king's proclamation, ' abolishing the usurped power of the pope,' follows on June 9. (Gee and Hardy, Documents illustrative of English Church History, Lond., 1896, p. 251.) H ii4 Essays Accordingly it was enacted that no person should be disturbed from an archbishoprick for lack of pall, bulls, or other things, but that the archbishop and bishops confirming the election should give the elect the pall, benedictions, and ceremonies, without obtaining any bulls or briefs from the see of Rome. 1 The practice of the Eastern Church was ample authority for this act. And the first archbishop of York after the breach with Rome had the pall given to him by the other archbishop of England and the confirming bishops. The pall was blessed by the Archbishop of Canterbury, and delivered to the Archbishop of York in the chapel at Lambeth. The form here printed has been collated with the original in Cranmer's Register (ff. 3096 and 310) at Lambeth. Orationes ante [y. ] Saluum fac seruum etc. [tuum]. benedictionem [R/.] Deus meus etc. [sperantem in Pallii [in m.] te]. [^. ] Mitte ei domine etc. [auxilium de sancto]. [R/.j Et de Syon etc. [tueatur te]. [^. ] Dominus vobiscum [R/. Et cum spiritu tuo]. Oremus. 1 25 Henry VIII, Cap. 20, in Statues of the Realm, 1817, vol. iii. pp. 462 and 463. Rite Used by Thomas Cranmer 115 Deus pater et pastor ecclesie triumphantis famu- lum tuum quern pastorem ecclesie tue militanti preesse voluisti propitius respice, da ei verbo et exemplo, Quibus preest ita proficere, vt ad illorum consortium quorum vicem gerit in terris vnacum grege sibi credito valeat feliciter peruenire per christum dominum nostrum. Benedictio palli (sic). [^. ] Adiutorium nostrum etc. [in nomine Domini]. [R/.] Qui fecit celum etc. [et terram], [y. ] Sit nomen domini etc. [benedictum]. [R/.] Ex hoc etc. [nunc et usque in secula]. Oremus. Summe vere Sacerdos ac eterne pontifex domine lesu a quo omnis honor et potestas principium obtinet et effectum benedicere et sanctificare digneris hoc pontificalis dignitatis plenitudinis insigne, Vt qui- cumque tali preditos (sic) honoris signo in ministerio sacro ad Laudem et gloriam nominis tui eis in con- spectu populi tui vsus fuerit hoc in eius digne splendeat actubus, quod premiis remuneretur eternis Qui viuis etc. Aspergatur aqua in hac (sic) verba. Ab ipso sanctificetur hoc insigne in Cuius honore instituitur, In nomine patris, etc. Traditio pallii. Ad honorem dei patris omnipotentis, filii et spiritus sancti, intemerateque virginis marie et tocius 1 Celestis exercitus ac Illustrissimi et serenissimi in christo principis et domini nostri domini henrid 1 Here folio 310 begins, n6 Essays octaui etc. Cui soli et nulli alii obedientiam et fidelitatem debes et exhibuisti in decus ecclesie Anglicane ac metropolitice ecclesie Eboracensis tibi commisse traditum (sic) tibi pallium in plenitudine pontificalis dignitatis vt eo vtaris in diuinis cele- brandis infra ecclesiam tuam, et alias, diebus ab antique vsitatis, Accipe igitur frater charissime e manibus nostris pallium hoc humeris tuis impositum summum viz. sacerdotii domini nostri lesu christi signum per quod vndique vallatus atque munitus valeas hostis humani temptamentis viriliter resistere et vniuersas eius insidias solerter a penetralibus cordis tui diuiuo suffultus numine 1 procul abjicere prestante eodem domino nostro lesu christo qui cum spiritu sancto in trinitate viuit et regnat per omnia secula seculorum etc. Oratio post traditionem pallii. Deus qui de excelso Celorum habitaculo corda fidelium spiritus sancti gratia cooperante corrobor- ando illustras, Archiepresulem (sic) hunc quern sanctitatis pallio decorasti, virtutum celestium robore confirma, et gratie tue superfluentis rore copiose asperga (sic) Vt eius exemplo pariter et documento famulos tuos Clerum et populum ei commissos iter vite ingredi [celestis] et cum eo Regni tui consocii fieri mereantur, per dominum nostrum etc. 2 1 In the MS. there is a stroke too many for ' numine.' The scribe may have intended ' munimine,' as in a following form. 1 On folio 306 is Confirmation of his election as archbishop ' in Capella siue Oratorio infra domum manerii Archiepisco- Rite Used by Thomas Cranmer 117 The form opens with a few versicles and a collect, which are the same as those in the office for the enthronization of an archbishop, which has been printed by Mr. Maskell. 1 Then the form for the blessing of the pall itself follows. It is ushered in by a few versicles which are common enough, but the benediction itself I have been as yet unable to find elsewhere. Some of the phrases are well known, such as the opening, ' Summe vere sacerdos,' which are the first words of a long prayer often said by the priest before mass, 2 and attributed to St. Augustine. The words used at the sprinkling of the pall with holy water are curiously like the words used at the blessing of incense in the mass; 3 but it may be observed, no incense is directed to be used with the holy water, as in the blessing of the pall at Rome. palis Cantuariensis de Lambehith ' before Thomas, Arch- bishop of Canterbury, Thomas, Bishop of Westminster, and George, Bishop of Winchester, 16 Jan., 1544-5. 1 W. Maskell, Monumenta Ritualia Ecclesiae Anglicanae, Lond. Pickering, 1847, vol. iii. p. 294. 2 Missale ad usum insignis ecclesiae Ebomcensis, Surtees Society, edited by Dr. Henderson, 1874, vol. i. p. 163. 3 ' Ab ipso benedicatur [edition of 1497 has : sanctificetur] hoc incensum in cuius honore cremabitur.' (Missale . . . Sarum, Burntisland, 1861-1883. Edited by F. H. Dickinson, col. 581 in the Ordinarium Missae.) n8 Essays The delivery of the pall then takes place. The form, in its earlier part, is adapted from that in the Roman rather than from that in the English pontificals ; the latter part is certainly borrowed from the English forms. The Roman form runs thus : Ad honorem omnipotentis dei : et beate marie semper virginis : ac beatorum apostolorum petri et pauli : domini nostri pape .N. et sancte romane ecclesie : Necnon ecclesie .N. tibi commisse tradimus tibi pallium de corpore bead petri sumptum : in quo est plenitude pontificalis officii cum patriarchalis vet archiepiscopalis nominis appellatione : vt vtaris eo infra ecclesiam tuam certis diebus : qui exprimuntur in priuilegiis ab apostolica sede concessis. In nomine patris et filii et spiritus sancti. 1 The resemblance of this form to that of the first part of Cranmer's is marked. Only instead of the Pope we have the King : instead of the Church of Rome we have the Church of England: and the metropolitical Church of York is men- tioned by name. The pall is still the fulness of the episcopal office, but it is no longer taken from the body of the blessed Peter. Then we pass at ' Accipe igitur frater charissime ' to the section taken from the English pontificals, which read as follows : 1 Pontificale secundum Ritum sacrosancte Romane ecclesie, Venetiis, L. A. de Giunta, 1520, fo. 42. Rite Used by Thomas Cranmer 119 Accipe pallium summi sacerdotii Domini Dei tui sigmim, per quod undique vallatus atque munitus, valeas hostis humani tentamentis resistere, et omnes insidias ejus a penetralibus cordis tui, divino muni- mine fultus, procul abjicere : praestante Domino nostro, Jesu Christo, qui vivit et regnat Deus, per omnia ssecula saeculorum. Amen. 1 The days on which the Archbishop of York had been accustomed from of old to wear the pall, and which are spoken of in Cranmer 's form for delivering the pall, may be seen in the part of the Registrum Album given to us by Dr. Henderson. 2 The prayer after the delivery of the pallium may be found in an office for the enthronization of an archbishop, printed by Dr. Henderson from the pontifical of De Marti val. 3 This text has some verbal variations, but it is evidently of the same stock. Thus with the exception of the form for the blessing of the pall, the rest of the service has 1 Maskell, op. cit. t iii. 300. We are not told what manuscript Mr. Maskell copies. It may have been the Lincoln Pontifical in the library of the University of Cambridge. (Mm. 3, 21.) 2 See Liber pontificalis Chr. Bainbridge Archiepiscopi Ebora censis, Surtees Society, 1875, edited by Dr. Henderson, p. 232. 3 Op. cit., p. 232. But the resemblance of these forms to those printed by M. Hittorp does not lie on the surface, at all events. (De divinis Catholicae Ecclesiae Officiis, Parisiis, 1610, col. 8.) I2O Essays been taken from old sources. The Middle Ages had been accustomed to see the pall brought from Rome ready for use. Cranmer must have been thrown back upon his own resources for devising a form of benediction. I have been able to throw no more light upon the sources of Cranmer's service than was thrown some forty years ago, when the form was first edited by no less a scholar than a late bishop of Oxford, Dr. Stubbs. 1 I am indebted to Mr. W. J. Birkbeck, F.S.A., whose loss we are now lamenting, the well- known authority on all matters connected with the Slavonic branch of the orthodox church, for the following notes on the blessing of the omophorion or pall in Russia : The eastern bishop in vesting blesses each orna- ment as it is brought with the sign of the cross, and he kisses it, and then he is vested in it : while the Protodeacon says what has to be said. In the case of the omophorion, he says : ' On [Thy] shoulders, O Christ, having taken [our] lost 2 nature, Thou didst ascend, and didst bring it 1 Gentleman's Magazine, November, 1860, vol. ccix. p. 522. * The Slavonic word equals Greek TreTrXav^/iev^i/ & ac dignitatis virtutem plenioremque gratiam misericorditer digneris infun- dere, ut sancti tui Spiritus cooperante virtute, qui- cunque iuxta eiusdem sanctae Ecclesiae tuae formam, ipsorum aliquod rite portaverit, ususque fuerit, in ordine Primatiae facias 1 eum annis esse multiplicem, corporis robore salubri vigentem, et ad senectutem optatam pervenire felicem. Sit ei Domine fiducia apud te gratiam obtinendi pro populo, quam Aaron in tabernaculo, Elisaeus in fluvio, Ezechias in lecto, Zacharias vetulus impetravit in templo. Sit ei Domine regendi authoritas, qualem losue suscepit in castris, Gedeon sumpsit in praeliis, Petrus accepit in clave, et Paulus est usus in dogmate. la 2 Visita eum Domine sicut visitasti Moysen in Rubo, lesuni nave in praelio Gedeonem in agro, et Samuelem in templo : Et ilia cum benedi )Ji ctione syderea, ac i to ia Muratori, op. cit., t. ii. col. 457. * to za This passage, with others down to the end, resembles something in the coronation of the emperor. (Muratori, Lit. Rom. Vet., Venet., 1748, t. ii. col. 461.) 140 Essays sapientiae K tuae rore perfunde quam Beatus David in Psalterio, et Salomon films eius te remunerante, percepit de coelo. Sit ei hoc contra Daemonum acies lorica, in adversis galea patientiae, in prosperis humilitas, et in protectionem sanctitatis plenariae clypeus sempiternus. 2 * Et 1 ita Domine ipsorum Pastonim Primatumque tuorum cura tuo proficiat in ovili, sicut Isaac profecit in fruge, et lacob est dilatatus in Grege. la Per eundem Dominum nostrum lesum Christum filium tuum, qui tecum vivit, et regnat in unitate eiusdem Spiritus sancti Deus : Per omnia saecula saeculorum. Amen. This is the first appearance of the holy water vat and sprinkler, though it is not said when they and the incense were used in the blessing of the palls. Some writers have remarked that none of the holy oils is used. What is the age of this form ? It was printed in 1640, so that it cannot be later than this date. On the other hand, it would seem to be un- known to Marcellus, printing in 1516. Is there any internal evidence of its age ? It is clearly a cento at the end : for this is borrowed from different parts of the service for the coronation of the emperor. The early part bears a resem- blance in structure to other benedictory forms which may be found in the Roman Pontifical, i to m Muratori, op. cit., t. ii. col. 460. Rite Used by Thomas Cranmer 141 but without any direct borrowing. The allusion in the middle of the form to the sick that were laid in the streets so that the shadow of St. Peter might fall on some, and to the veils sent for the consecration of churches from the body of St. Peter, seems conceived more in the spirit of a sermon than of a prayer. From the mar- ginal note made by de Bralion, it may be con- jectured that the form was first used for the blessing of veils and cloths to be sent abroad, and afterwards adapted to the hallowing of palls. If the suspicion of Benedict XIV be accepted, the form may be as late as the time of Urban VIII. If this form were first brought into use for the blessing of the palls after 1516, we approach very near to the year 1534, in which Cranmer used his form in England for the blessing of the pall for the Archbishop of York. It thus becomes a question whether Cranmer did not anticipate the court of Rome in providing a verbal form for the blessing of the pall ; a question which cannot be answered until the age of the form printed by de Bralion be ascertained. It is curious enough that it should be possible that such a question be asked. Another recension of this rubric was printed 142 Essays by Peter Moretti a hundred years after the appearance of Nicholas de Bralion's tract. 1 It has also been given by Catalani 2 following the errata supplied by Moretti at the end of his work. These have been printed as footnotes below. Moretti heads his Appendix III with these words : RITUS BENEDICENDI PALLIA. Ex autographo. Illustriss. ac Reverendiss. Capitulo sacros. basilicae Vaticanae Placidus Eustachius Ghez- zius, olim eiusdem basilicae, nunc vero sacri Palatii Apostolici Ceremoniarius, perpetuum hoc grati, et obsequentis animi pignus D.D.D. an. 1722. Benedict palliorum facienda in SS. basilica Vaticana in pervigilio SS. Apostolorum Petri et Pauli in signum praeeminentiae principalis ab antiquo codice desumpta, et ad recentiorem praxim redacta. Cum Subdiaconi Apostolici, ad quos spectat cura Palliorum, opus habent aliqua Pallia benedici, ipsorum Decanus debet petere a Vicario dictae basilicae, an velit ea benedicere ; nam hoc ad ipsum pertinet, si est Episcopus, vel ad aliquem Episcopum ex Canonicis dictae basilicae : praefatusque Decanus 1 Ritus dandi Presbyterium Papae, Cardinalibus ... a Petro Moretto . . . investigates, Romae typis Bernabd et Lazzarini, 1741. Appendix III. Ritus benedicendi Pallia, P- 337- Joseph Catalani, Caeremoniale Episcoporunt, Parisiis, A. Jouby, 1860, t. i. p. 337. Rite Used by Thomas Cranmer 143 notum id faciet Canonico Altaristae, ad quern spectat cura executionis huiusmodi benedictionis, qui hora praestituta in medio areae marmoreae, quae est ante Confessionem B. Petri iuxta cratem ex metallo, qua ibi sub altari maiori munitur dicta Confessio, parare facit mensam in modum altaris cum tali proportione, ut faciliter circumvallari possit, et earn mappa munda cooperire facit, et desuper ponere duo candelabra cum luminaribus accensis, et pro benedictione stolam, pluviale album, mitram aurifrigiatam, librum benedictionis, instrumentum pro candela, thuribu- lum sine prunis, naviculam cum cochleari, et incenso, vas cum aqua benedicta, et aspersorium, necnon ante abacum praedictum, congrua servata distantia, sedem pro Episcopo super tapete, et in alio con- gruenti loco, sex pluvialia alba pro Assistentibus. Dum in choro cantatur Completorium, desumuntur Pallia in sacristia ex manibus supradicti Decani in lance argentea, velo albo, et lucido cooperta, a Canonico Altarista induto 1 rocchetto, et cotta, medio inter duos Magistros ceremoniarum, coadiuvantes ipsum in sustinendo pondere Palliorum, quae deferuntur per eumdem in lance cooperta, ut supra. Cum pervenerit ante altare maius, insimul ascendunt, et collocant lancem super altare in medio, et, facta in piano reverentia altari, et choro, discedunt. Expleto Completorio, ante dictum altare maius solemniter decantantur vigiliae per Episcopum 1 Ac per eundem deportantur super altare maius hoc ordine. Praecedunt duo Custodes cum baculis, deinde Canon- icus Altarista indutus : errata of Moretti and Catalan!. 144 Essays benedicentem, qui necessario debet esse praesens dictis Vigiliis. Expleto invitatorio, et hymno, post quam chorus sederit, incoepto primo psalmo, unus ex Magistris ceremoniarum, invitatis Canonico Altar- ista, sex Beneficiatis, et totidem Clericis beneficiatis, ducit illos, facta reverentia in medio Episcopo, et choro, ad altare, et, cum pervenerint omnes prope infimum altaris gradum linea aequali, Canonicus Altarista cum soils duobus senioribus Beneficiatis ascendit ad altare, accipit lancem cum Palliis, adiuvantibus dictis duobus senioribus Beneficiatis, 1 et earn ante Confessionem sequenti or dine portat. Praecedunt duo Custodes cum baculis, deinde sex Clerici beneficiati, servata anterioritate, postea Canonicus Altarista inter duos seniores Beneficiatos, sequentibus reliquis quatuor Beneficiatis, quorum seniores sint proximiores Canonico. Cum pervenerint ante Confessionem, omnes se collocant in linea aequali ante illam, et Canonicus Altarista ponit immediate dictam lancem super mensam inter can- delabra, et, facta ab omnibus genuflexione, separatim discedunt. Completis in choro vigiliis, dataque ab Episcopo in altari benedictione, proceditur ad bene- dictionem palliorum hoc processionali ordine. Cus- todes de more, Crux cum Acolythis, Cantores, Semi- narium, reliqui de choro, qui adesse velint, Assistente parati cum Episcopo, et ministris inservientibus. Descendunt omnes ante Confessionem, 2 et mensam, 1 Assistentibus : read errata of Moretti and Catalani for Senioribus Beneficiatis. * Minister de Cruce cum Acolythis se collocabunt ante Confessionem add errata of Moretti and Catalani. Rite Used by Thomas Cranmer 145 ita ut respiciant faciem Episcopi. Cant ores in uno angulo, Seminarium in altero, omnes alii de choro hinc inde. Episcopus ibit 1 immediate ante sedem cum ministris paratis hinc inde, et, deposita mitra, omnes insimul facient genuflexionem, reassumptaque ab Episcopo mitra, sedebit. Omnes Assistentes, depositis rubeis, accipiunt pluvialia alba, et similiter Episcopus, depositis rubeis paramentis, accipit alba cum mitra, et sedebit. Omnibus sic paratis, et assistentibus praedictis Decano, et Canonico Altarista ad latera dictae mensae, Magister ceremoniarum discooperit totaliter Pallia, et Epis- copus, deposita mitra, surgit, et legit benedictionem Palliorum, sustinente librum uno e Sacristis chori, et instrumentum de lumine uno ex Assistentibus paratis, respondentibus Cantoribus ad y. et ad conclusionem Orationis ; qua completa, Episcopus iterum sedet, accipit mitram, ponit, et benedicit incensum de more, et deposita mitra, accedit prope mensam, aspergit Pallia aqua benedicta in modum Crucis, et ter adolet incenso ; quo facto, accipit mitram, et interim Ceremoniarii extendunt velum super Pallia, et Episcopus surgens accipit ambabus manibus, adiuvantibus duobus Assistentibus paratis, lancem cum Palliis, et deponit earn super corpora SS. Apostolorum, ibique remanent per totam sequen- tem diem, relicta crate ferrea aperta ratione solem- nitatis. Deposita deinde mitra ab Episcopo, omnes genuflectunt, et processionaliter discedunt. Post Completorium sequentis diei discedit e 1 Ibi : Catalan!. 146 Essays sacristia Canonicus Altarista cum Magistris cere- moniarum, et Custodibus, accedit ad Confessionem, ibique facta brevi oratione, et genuflexione, accipit lancem Palliorum e corporibus SS. Apostolorum, et discoopertis aliquantulum a Magistro ceremoniarum reportantur in Sacrorum custodiam, ponuntur super altare cappellae Reliquiarum, et numerata coram Magistro ceremoniarum sacri Palatii Apostolici clauduntur in capsula serico ornata, clavis traditur dicto Apostolicarum ceremoniarum Magistro a Canonico Altarista, et capsula ponitur, et asservata inter alias Reliquias. Si supradicta benedictio facienda erit de 1 mane in festo SS. Apostolorum, deferenda erunt Pallia modo, quo supra, antequam incipiantur vigiliae, supra illud altare, ubi net chorus, sive sit altare maius, sive chori, idemque observandum, si facienda sit bene- dictio in aliis diebus ; dummodo sint ex solemniori- bus, quamvis fiat omcium per Canonicum hebdo- madarium, sed cum assistentia in choro Episcopi benedicturi Pallia. In hoc casu, quando vigiliae non cantentur pontificaliter, expletis Laudibus, Episcopus, comitantibus duobus Beneficiatis, seu Clericis beneficiatis, ceremoniarum Magistro 2 cum quinque Acolythis, et Custodibus, procedunt ad Confessionem, breviter orant ; deinde Episcopus sedet, duo assistentes Beneficiati, seu Clerici bene- ficiati accipiunt pluvialia alba, Acolythi crucem, et candelabra, Episcopus induitur per Assistentes paramentis pontificalibus albis, et mitra aurifrigiata, 1 Omit Catalani. * Magistros : Catalan!. Rite Used by Thomas Cranmer 147 et fit benedictio, ut supra. Collocatis deinde super corpora Apostolorum Palliis, ibique relictis, clauditur crates ferrea, et, deposita mitra, Episcopus, 1 omnes genuflectunt, et reassumpta, vadit ad sedem, deponit paramenta, sicut et Assistentes pluvialia, et, facta genuflexione, omnes separatim discedunt, et non fit processio. Sequent! die post Completorium reportantur Pallia et fiunt reliqua, ut supra. BENEDICTIO PALLIORUM. Episcopus sine mitra surgit, et manibus iunctis dicit : y. Adiutorium nostrum in nomine Domini. R/. Qui fecit coelum et terram. y. Dominus vobiscum. R/. Et cum spiritu tuo. Oremus. Domine sancte, Pater omnipotens, aeterne Deus, &c. 2 From this recension of the rubric it will be seen that the palls were sprinkled with holy water and censed at the end of the long prayer of benediction. Within very few years more changes are made, almost revolutionary in character, and these by the hand of one of the most learned 1 Et : add errata of Moretti and Catalan!. 2 Neither Moretti nor Catalani gives more than these opening words. 148 Essays ritualists that has sat in the Roman chair. In 1748 Benedict XIV abolishes the saying of mattins as part of the blessing of the palls, restricts the ceremony to the eve of St. Peter's day, and declares that it is to be performed only by the Roman Pontiff himself, or his deputy, immediately after the first vespers of the feast. Thus the old vigils are discarded ; and the blessing takes place, not from the placing of the palls on the tomb of the Apostles while the chapter chant their mattins, but from the words pronounced by the Pope himself ; for although the palls are brought to the confession of St. Peter, they are not blessed until the pope have said over them the appointed prayer, and as soon as he has said these words they are spoken of as blessed. 1 These changes were made by a bull of Bene- 1 Dr. Aidan Gasquet (now a Cardinal) does not seem to recognise the greatness of the changes made by Benedict XIV when he tells us that the pall ' has always been blessed on the festival of his [St. Peter's] martyrdom.' (The Pall from the Body of the Blessed Peter, St. Anselm's Society, about 1892, p. 26.) At first the palls may have been blessed on any day, and it was not till the time of Nicholas de Bralion that the ceremony was limited to a principal feast : or a bishop necessary for the blessing (see above, p. 133.) All inferences drawn, too, from the language of the blessing are worthless as evidences of the teaching of antiquity ; for the form ex- presses nothing more than the ideas prevalent in the Roman Court in the eighteenth century. Rite Used by Thomas Cranmer 149 diet XIV, beginning with the words Rerum ecclesiasticamm. In it the Pope, after describing the practices used in the Middle Ages, speaks of the customs in his own time at the blessing of the palls. The palls about to be blessed were put into a golden basin by the canon of the Vatican, called the altarist, and accompanied by twelve beneficed clerks, were carried by him to the confession of St. Peter. There they were placed upon a table covered with a handsome cloth, and set between two lighted candles. Afterwards the bishop who was to bless the palls went down into the confession, sprinkled the palls with holy water, censed them, and recited over them certain benedictions. The palls thus blessed remained upon the body of the Apostle for the whole of the octave of the feast. When the octave was over they were taken away by the curators of the vestry, in- closed in a box covered with scarlet silk, and kept in the oratory of the vestry, where the relics of the saints are kept. The key of the box was kept by the first master of the ponti- fical ceremonies. The pope tells us that these customs had pre- vailed until a few years ago, and that he him- self has seen them carried out when a canon of 150 Essays the Vatican. But in 1725 Benedict XIII had himself blessed the palls on February 22nd, the feast of the chair of St. Peter at Antioch. 1 Two years before the publication of the present bull, Benedict XIV had himself begun to bless the palls on the eve of SS. Peter and Paul, accord- ing to the rite now published, which he orders to be hereafter observed. The Pope also ordains that a number of palls, judged to be sufficient for the needs of the Church, shall be taken to the Confession of St. Peter early on the morning of St. Peter's eve, by the altarist, and there placed as described above. After vespers they shall be blessed by the Pope himself, or at least by the cardinal in his place. It may be noticed that the sprinkling with holy water and censing take place before the verbal blessings described by Benedict XIV, not after, as in Moretti's recension. When the blessing is over, the hallowed palls are to be put into a silver-gilt box, and are to remain in the confession, close to the body of St. Peter. The key of the box is, however, to 1 Ciampini notes (De sacris aediftciis a Constantino Magno constructis, Romae, 1693, cap. iv. sectio iii. de confessione D. Petri, p. 50) that the palls, after being laid on the body of St. Peter, ' suetis piisque caeremoniis Summus Pontifex consecrabat.' Rite Used by Thomas Cranmer 151 be kept by the first master of the pontifical ceremonies as heretofore. The bull ends with the following form : Formula igitur Precum ad benedicenda Pallia in vigilia Sanctorum Apostolorum Petri, et Pauli, talis est. Post Vesperas, Pontifex, seu Cardinalis, qui illius vice in Pontificalibus officio adstiterit, ipsa Pallia ter aspergit aqua benedicta, dicendo Anti- phonam Asperges me &c. ac ter Incenso adolet ; deinde dicit : y. Adiutorium nostrum in Nomine Domini. R/. Qui fecit coelum, et terram. y. Dominus vobiscum. R/. Et cum spiritu tuo. Oremus. Deus, Pastor aeterne Animarum, qui eas Ovium nomine designatas, per lesum Christum Filium tuum, Beato Petro Apostolo, eiusque Successoribus, boni Pastoris typo regendas commisisti, atque ipsis sacrarum Vestium symbolis Pastoralis curae docu- menta signincari voluisti ; effunde per ministerium nostrum super haec Pallia de Beatorum Apostolorum Principum Altari sumpta, copiosam Benedictionis ^& et sanctificationis ^ tuae gratiam, ut quam mystice representant Pastoralis officii plenitudinem, atque excellentiam, pleno quoque operentur effectu. Humilitatis nostrae preces benignus excipe, atque eorundem Apostolorum meritis, et suffragiis con- cede, ut quicumque ea, te largiente, gestaverit, 152 Essays intelligat se Ovium tuarum Pastorem, atque in opere exhibeat, quod signatur in nomine. Sit boni magnique illius imitator Pastoris, qui errantem Ovem humeris suis impositam caeteris adunavit, pro quibus animam posuit. Sit eius exemplo in custodia Gregis sibi commissi sollicitus, sit vigil, sit circumspectus, ne qua Ovis in morsus incidat, fraudesque Luporum. Sit disciplinae zelo districtus, quod perierat requirens, quod alienum reducens, quod confractum alligans, quod pingue, et forte custodiens. Videat humeris suis impositam Crucem, quam Filius tuus proposito sibi gaudio sustinere non recusavit ; sitque illi crucifixus Mundus, et ipse Mundo. Tollat iniectum collo suo Evangelicum iugum, sitque ei ita leve ac suave, ut in via manda- torum tuorum caeteris exemplo, et observatione praecurrat. Sit ei hoc symbolum unitatis, et cum Apostolica Sede communionis perfectae tessera, sit charitatis vinculum, sit Divinae haereditatis funi- culus, sit aeternae securitatis pignus, ut in die adventus, et revelationis Magni Dei, Pastorumque Principis lesu Christi, cum Ovibus sibi creditis stola potiatur immortalitatis, et gloria. Per eundem &C. 1 The following account of the blessing of the Roman pall is taken from a modern edition of 1 Sanctissimi Domini nostri Benedicti papae XIV Bul- larium tomas secundus, Venetiis, 1788, p. 225. The letter is dated I2th August, 1748, and published on the 26th of the same month. Rite Used by Thomas Cranmer 153 Catalani's Pontificate Romanum. 1 The account is enclosed in square brackets, as if not belong- ing to the original text of Catalam . ' We may add here the decrees of Bene- dict XIV about the blessing of the palls on the feast of SS. Peter and Paul [June 29], which up to our times are faithfully followed, even as we have seen with our own eyes. Every year this sacred duty is performed (and it is done after the first vespers of the solemn feast) by the Roman pontiff, and if he by chance be absent, by that Cardinal who has just said pon- tifical vespers. The palls are therefore brought to the pontiff, who remains in his chair, by one of the auditors of the causes of the Apostolic Palace, who wears the ornaments of a sub- deacon, and is accompanied on the right and left by two of his colleagues among the auditors, and followed by the advocates of the consis- torial court of the pontiff. This duty is laid upon these auditors because to the dean of their college are delivered the lambs from whose fleeces the sacred palls are woven. The advo- cates of the consistorial court are present, because their duty is to ask of the Roman 1 Pontificate Romanum . . . auctore losepho Catalano, novo editio, titulus xiv. de pallio, Parisiis, Mequignon, 1850, vol. i. p. 390. 154 Essays pontiff the granting of the pall to each metro- politan. Returning therefore from the con- fession of the chief of the Apostles, where the palls, not yet blessed, have been laid, they stand before the pontiff, who presently rising from his chair, sprinkles the palls with holy water, censes, and afterwards blesses them with the following prayer written by Benedict XIV himself, in true liturgical style/ The text of the blessing then follows. 1 The source of the wool whence the palls are woven is at present certain lambs offered at the altar of the basilica of St. Agnes, outside the walls, on January 21, St. Agnes' day. 2 This custom can be traced back to the time of Marcellus. 8 Cassander indeed tells us that formerly certain white lambs without spot were fed by the nuns of the monastery of St. Andrew, close to the church of St. Marcellus, at Rome. On Low Sunday, while Agnus Dei was sung, these lambs were made to go round the altar of St. Peter, 4 doubtless that of the Vatican Basilica. 1 It is printed immediately above, p. 151. 1 The forms used on this day at this ceremony may be found in Ctrtmonial des Eveques comment^ . . . par un Evfique suffragant, Paris, J. Lecoffre, 1856, p. 120. * Marcellus, loc. cit. G. Cassander, Opera, Parisiis, 1616, p. 143. In Glossary after Ordo Romanus. Rite Used by Thomas Cranmer 155 These nuns also wove the palls from the wool of the lambs, much as, he says in the margin, the nuns of St. Agnes now do. In the twelfth century the prior of St. Lawrence, of the Sacred Palace, had to make the pall for the pope with his own hands. 1 The place in which the palls have been kept after being blessed is subject to some variation in the course of history. In the twelfth century they were given over to the officer of the papal household as soon as they were blessed. And even in the time of Marcellus, the Apostolic Sub-Deacons only kept them in some decent place. 2 But de Bralion says that the palls, after being left one night upon the tomb of St. Peter, were placed in a box, and kept upon the chair of St. Peter, which, when de Bralion was at Rome, was preserved in the chapel of the greater sacristy, but now is in the chapel which Ur- ban VIII dedicated. 3 In Moretti's account, the palls, after lying twenty-four hours upon the tomb of the Apostles, were taken to the chapel of the Relics, and placed upon the altar there. After being numbered in the presence of the 1 Francesco Cancellieri, Storia de' solenni possessi de' sommi pontefici, Roma, 1802, p. 12. 2 Marcellus, loc. cit. 8 N. de Bralion, op. cit., p. 66. 156 Essays Master of the Ceremonies of the Apostolic Palace, they were locked up in a box adorned with silk, the keys of the box given to the Master of the Ceremonies by the altarist, and the box itself containing the palls kept amongst the other relics. 1 Here we have a distinct recognition of the idea that the pall is a relic, as it is kept among the other relics of the Basilica. But Bene- dict XIV changes this ; and orders the palls, after being blessed, to remain in the confession of St. Peter, close to the tomb of the Apostles. The key, however, is to be kept by the Master of the Ceremonies, as before. 2 1 See page 146. * See page 149. An Early Sequence of Liturgical Colours, hitherto but little known, apparently following the Use of the Cntsaders Patriarchal Church in Jerusalem in the Twelfth Centiiry * IT has been said by many that the first writer who gives any complete account of the colours used for the frontals of the altars and the vestments of the ministers is Inno- cent III. The treatise, Desacro altaris mysterio, was written before the author's election as Pope, and therefore before the year 1198. But there is evidence of the existence of a sequence of colours earlier than this. There are some scattered notices to which I have alluded in my paper, ' On the History of the Liturgical Colours/ 2 of particular colours being assigned to particular days in the tenth and eleventh centuries. And I have also come across an 1 To my knowledge first edited by Josephus Maria Giovene in Kalendaria vetera MSS., Neapoli, typ. Viduai Realis et Filiorum, 1828, p. 7. 1 See the first volume of the Transactions of the St. Paul's Ecclesiological Society. '57 158 Essays almost complete sequence of colours belonging to the early twelfth century. When the Crusaders established themselves in Jerusalem after its conquest in 1099, they set up, as every one knows, a Latin Church, just as they set up a feudal kingdom. The head of this Church was the Latin Patriarch of Jerusalem, and his patriarchal Church was the Church of the Holy Sepulchre, served by Augus- tinian or Black Canons. Nothing is more likely than that, as soon as the Patriarch and the canons were settled in Jerusalem, they drew up a particular liturgy of their own, just as every diocese in France and England had a special liturgy and rites of its own. More than sixty years ago Giovene had noticed a manuscript of the end of the thirteenth or beginning of the fourteenth cen- tury, which belonged to the canons of the Church of the Holy Sepulchre at Barletta. This MS. was clearly a copy of the Liturgy used at the Holy Sepulchre at Jerusalem during the Latin domination. This domination lasted from uoo to 1187, so that the Liturgy would have been compiled between these two dates, and there is internal evidence which shows that it was put together early in the twelfth century. A n Early Sequence of Liturgical Colours 159 In his Kalendaria Vetera MSS. (Neapoli, 1828), Giovene gives large extracts from this interesting manuscript. They differ but little from the liturgical forms in use in the Middle Ages in the dioceses of Western Christendom ; and it seems impossible to resist the inference that the Black Canons must have brought their Liturgy with them into the Holy Land. It is very remarkable that the Liturgy should contain a tolerably full account of the colours used by these canons. It is very rare to find much about colours in manuscript missals, and it may be noticed that the account given by Innocent III is not in a liturgical book, but in a treatise on the ceremonies of the mass in vogue in his time. He merely describes the ceremonies which were customary in the Church of Rome some time before his election as Pope, and the book, of course, has no authority be- yond that of a contemporary observer. He cannot in any way be said to have promulgated these ceremonies. The Jerusalem sequence of colours is as follows : Haec sunt vestimenta quibus solent indui Canonici Dominici sepulchri in festivis diebus. In primis dominica die Adventus Domini, et per totum Ad- 160 Essays ventum, nisi festi vitas occurrerit, casulas et cappas cericas (sericas ?) nigras. Sabbato (sic) quando pronunciatur missus est Gabriel angehts de melioribus vestimenlis casulam et tunicam. In vigilia natalis Domini quando incipiuntur laudes debent habere archichori cappas cericas nigras. Casulam, tunicam, et dalmaticam nigram cum albis paratis ad missam. Ad vesperas pannus niger ante altare : Prior et archichori cappas nigras ad matutinum similiter. Sed Evangelium Liber generation^ cantatur cum melioribus vestimentis deauratis. Missa de nocte cum . . . Casula quae vocatur dracho et aliis nigris vestimentis tamen melioribus omnibusque sunt illius coloris. Ad missam in mane cooperiatur altare panno rubeo super alios duos et Sacerdos diaconus et subdiaconus, et archichori vestimentis rubeis omnibus deauratis vel fulgentibus auro. Ad magnam missam ante altare optimus pannus super alios tres et omnes habeant alba vestimenta et ad vesperas similiter usque ad antiphonam beati Stephani. In festo beati Stephani vestimentis rubeis omnes usque ad antiphonam beati Johannis Apostoli, albis vesti- mentis omnes usque ad commemorationem sanc- torum innocentium et tune cum rubeis vestimentis. In circumcisione domini nostri festi vitas sicut in nocte nativitatis cum pannis nigris. In Epiphania domini ante altare pannus celestis, et omnia alia vestimenta sint eiusdem coloris, tamen evangelium factum est autem cantetur cum vesti- mentis deauratis. An Early Sequence of Liturgical Colours 161 Omnes sollemnitates beate Marie cum pannis et vestibus nigris. A Dominica septuagesime usque in passione domini sicuti et adventu cum vestimentis nigris. A Dominica passionis usque ad Sabbatum pasche . . . diaconus et subdiaconus casulas excepto dominico die in ramis palmarum et ad evangelium et prophetias ubi habet dalmaticam . . . casula rubea tantum et ad crucem representandam cappis rubeis. In Sabbato pasche ante altare pannus rubeus usque ad Kirie eleison et tune ponatur albus pannus et de cetero usque in ascensione Domini cum albis vestibus omnes nisi aliqua festi vitas occurrerit, et in ascensione domirii ante altare pannus celestis et omnia vestimenta eiusdem coloris sicut in Epiphania domini. In sancto die pentecostes pannus rubeus ante altare et omnes induuntur vestibus rubeis et in die trinitatis similiter. Et in nativitate beati Johannis cum vestibus albis et pannus albus ante altare et per totas octavas. Et in festivitate Apostolorum Petri, et Pauli cum panno rubeo et vestimentis eiusdem coloris. Et in festivitate sanctae crucis in inventione, et in exaltatione cum panno rubeo, et vestibus rubeis et crux sancta super altare ad mis- sam. In festo S. Michaelis cum panno celesti et omnibus vestimentis eiusdem coloris sicuti in Epi- phania et ascensione. Festivitas omnium sanctorum omnium colorum pannus altaris, albus et rubeus deauratus. 1 62 Essays It will be seen that the colour for the last fortnight of Lent is here wanting, but it is given incidentally in a rubric for Passion Sun- day at p. 34 of Giovene, note rubicundis infulis, and for Palm Sunday also on p. 34 of Giovene for Mass, casulis coccineis, that is, red ; and this colour might be expected from analogy with many dioceses of Western Christendom. The first point that strikes the ritualist in looking over this sequence is the strange fact that black is assigned to feasts of the Blessed Virgin. Now in all the liturgical books that I have come across, white is invariably given as the colour of Blessed Mary. To this there is no exception ; but it appears that by a special licence the Spanish dioceses, and also some churches of Naples, are allowed to wear blue for feasts of the B. V. M. 1 Berrisch tells us also that in the diocese of Koln (Colen in English, Cologne in French) blue is not looked upon as a substitute for violet, but is allowed to be used instead of white, especially on feasts of the B. V. M. 2 It is called Mutter- Gottes-Farbe. (Colour of the Mother of God.) 1 Nic. Gihr, Das heilige Messopfer, 3 te Auflage, 1884, p. 282 note 3. Daniel Rock, Church of our Fathers, 1849, ij. 259. * E. Berrisch, Die Stola, Koln, Rommerskirchen, 1867, p. 69 note. A n Early Sequence of Liturgical Colours 163 Now, from a liturgical point of view, black, violet, and blue are the same, that is they may be used one in place of the other. Thus the Jerusalem sequence throws light on the custom in Naples and Spain, and no doubt the use of black for the Blessed Virgin will be thought to be an allusion to the nigra sum sed formosa of the Canticles. It has been said that black and violet are identical from a liturgical point of view, and therefore the use of black for Advent at Jeru- salem corresponds with the ordinary violet of to-day. It may also be noted that black is used throughout Christmas Eve, through the first vespers of Christmas, and at mattins on Christ- mas Day. The first mass of Christmas at the Holy Sepulchre was also in black, the second in red, the third and chief mass in white. This was a common medieval custom. It is spoken of by Durandus, and was practised at Paris and Lyons even in the nineteenth century. The same three colours were also used in succession at Easter, one being changed for the other at the end of each lesson at Mattins. For the Circumcision red is by no means an uncommon colour, but I have never before seen black ordered, though at Mentz an analogous 164 Essays colour, blue, was used. Blue for the Epiphany is also very rare. I only know of one instance where a like colour is used, and that is violet at Soissons. Black from Septuagesima to Passion Sunday and red thence to Easter is so common that it needs no comment, and the same may be said of white at Easter and red at Whitsuntide. But for blue at Ascensiontide I have found no pre- cedent. Blue was used at Wells and West- minster as well as at Jerusalem on Michaelmas Day, and divers colours for All Hallows were not unknown. The ferial colour at Jerusalem is not given. It is very likely that it was red, if we may infer so much from its likeness to other rites which have red for their ferial colour. THE LENTEN VEIL IN SPAIN AND SICILY TO-DAY Survival of the Use in Sicily of the Lenten Veil hung between the Quire and Pres- bytery in the First Decade of the Twentieth Century 1 THE Church Antiquaries tell us that in England in the Middle Ages there was hung a great veil between the quire and the presbytery during the season of Lent, that is from the first Sunday in Lent to Easter, and that traces of this custom continue into the reign of Elizabeth. With the nineteenth-century revival of medie- val customs the great Lenten veil has not been brought into much use in England. There is one instance that I know of at the Church of St. Mary, Southtown, Great Yarmouth, where it was in use in 1903, but I understand that it is no longer retained. 1 Notes taken in the Lent of 1908, published in Church Times, March 1909, p. 354. 165 166 Essays I first saw the Lenten veil at Toledo in the March of 1884. It was drawn before the high altar in the Cathedral Church, and it hung a little to the west of the footpace. At the eleva- tion, during the recital of the Institution, it was drawn up for a moment to allow the people to see the Host and Chalice, but only for a moment. The veil did not quite reach the ground, though it very nearly did, for one could just see the bottoms of the albs or cassocks of the ministers moving about in the presbytery. The next place where I saw the Lenten veil was in the church of St. Paul at Syracuse in the March of 1908. There the veil was in the usual place, before the altar ; but it hung from the roof and did not reach half-way to the ground. It had the image of Blessed Mary worked on it. My companion thought it could not be the Lenten veil, and as the Cathedral Church and another large church were the only two churches that we visited we did not make out whether there was another instance at Syracuse of such a Lenten veil. But when we came to Palermo there could be no doubt that the Lenten veil had survived. We found it beginning at the Duomo and appearing in the churches of the regulars, even in that of the Jesuits. In most The Use of the Lenten Veil 167 of the Sicilian churches where there is a quire at all it is in the Northern fashion, before the altar, not, as so often to be noticed in Italy and the South of France, behind the altar, and thus the Sicilian Lenten veil can be seen in its proper place between quire and altar. It is usually so short that a man standing in the nave can see quite distinctly the altar, and altar candlesticks, but not the candles. The veil being often of a thin translucent tissue like gauze allowed the light of the candles to shine through. We were told that the veil was put up for Lent and taken down on Easter Even. Many of the smaller churches in Palermo had the Lenten veil. It was always, where I noticed, hung from the roof, but it did not ever come to the ground, for in those cases where it would have touched the floor from its greater length if it had been let down, it had been looped up, and in one or two cases a semicircular or rectangular piece had been cut out, clearly to enable the worshipper to see the altar. From these alterations we may notice the importance still attached by modern Roman practice to the sight of the Host and chalice at Mass. The veil was commonly of a bluish colour i68 Essays and had worked on it a plain cross or a repre- sentation of the brazen serpent of Moses, or a Pieta, or Jonah being thrown overboard, or a rood, Mary, and John. The Duomo at Cefalu showed a Lenten veil hung in the middle of the quire, but in this case the veil was hung at a place where newer quire stalls projecting into the presbytery, as we too often see in England, set up a disparage- ment of the presbytery and magnifying of the quire, and it would seem that the Lenten veil continued to be hung in the old place after the quire had been lengthened. The veil was dated 1770, and a Descent from the Cross was worked upon it. Mr. Edmund Bishop in his famous tract on the Genius of the Roman Rite, has pointed out what far-reaching effects followed one very simple solitary change in the ceremonial of the Mass : to wit ' the addition in the twelfth and thirteenth centuries of the single act of the elevation of the host and chalice.' Amongst these effects we may certainly count the shorten- ing of the Lenten veil just described. The pur- pose of the Lenten veil was to hide the altar from sight during the season of Lent, and therefore also the celebration of the Eucharist. The Use of the Lenten Veil 169 The same object in fact we are told by our leading authorities was the purpose of the veils which hung from the baldaquin of the basilican altar in primitive times ; but the mediaeval elevation of the Sacrament at the moment of the recital of the Institution, if it were to be of profit to the worshipper, had to be visible to him. And thus a shortening or lifting up of the Lenten veil followed in the wake of the introduction of the elevation of the Host, a necessary consequence of the obligation of the worshipper to see the Host raised above the celebrant's head. This was a great break with primitive ceremonial in more than one direc- tion. If the altar were shrouded in the veils of the ciborium, the primitive idea must have been to conceal the priest and his actions during the Eucharistic Sacrifice, while the mediaeval idea must have been to display what was done at the altar by the priest and ministers. It has been asserted by high authority that the mediaeval idea is the aim of the Book of Common Prayer. ' The tenor of the Common Prayer is openness/ 1 is a dictum expressed in 1 In the Court of the Archbishop of Canterbury. Read and others v. the Lord Bishop of Lincoln, London, Macmillan, 1890, p. 50. 170 Essays a judgment delivered in a Court of the Arch- bishop of Canterbury in 1890. This may be the case, but openness, if by that we mean that the acts of the celebrant were visible to all the congregation, was not the note of the primitive Eucharist if we follow our best authorities. The practice of the Orthodox Eastern Church is the direct opposite of openness. All that is done at the Holy Table is concealed from view until the time of Communion, and the practice of the Eastern Church doubtless represents to us a tradition from very early times. My companion visited Trapani while I was at Palermo, and he reported on his return that out of eight churches there were six at least that had Lenten veils. Usually they were hitched up high from the ground and did not appear to have anything remarkable worked on them. In one church the veil seemed to be of the consistency of a Persian carpet. Not indeed blue but of a dark blackish-brown colour, not stretching across the width of the church but hung low down, reminding one of a sheet or tablecloth hung out to dry. In conclusion it may be noted how repugnant to the liturgical evidence is the theory that the rise of the doctrine of transubstantiation caused The Use of the Lenten Veil 171 the building of quire screens. The doctrine of transubstantiation led to the practice of elevat- ing the Host and chalice at what were considered the words of consecration ; and the sight of the Host and chalice became the essential part of the attendance on Mass. Veils, quire screens and all other hindrances to seeing the priest at the altar would be removed, just in fact as we have seen done abroad in many churches where the quire screens have been ruthlessly destroyed. The shortening of the Lenten Sicilian veil which has been so much altered that its original purpose of hiding the altar from sight has been wholly lost is another result of the introduction of the practice of the elevation of the Host and chalice at the supposed moment of consecration. The Carrying in Procession in Church of England Services of Lighted Candles and Torches IN 1899 the Archbishops of Canterbury and York, Dr. William Temple and Dr. Mac- lagan, held what was called a Heaving, in which they dealt with the liturgical use of incense in the Church of England and the carrying of lights in procession. They decided that the use of incense in the public worship and as part of that worship is not at present enjoined or permitted by the law of the Church of England. 1 They also requested the clergy to discontinue what the law of the Church of England does not permit, the carrying of lights in procession. 2 A few instances will now be given from con- temporary records of royal funerals, in which the choir, carrying lighted candles, accompanied the procession of the funeral directed in the Book of Common Prayer in the Burial Service. The instances are mainly taken from the seven- 1 The Archbishops, On the Lawfulness of the Liturgical Use of Incense and the Carrying of Lights in Procession. London, Macmillan, 1899, p. 14. Ibid. 172 Carrying of Candles and Torches 173 teenth and eighteenth centuries.- At these royal funerals it may be remarked that the details were ordered in some cases so expressedly stated by the earl-marshal following an order in council, or they represent at least the per- sonal wishes of the sovereign. The documents, whether manuscript or printed, quoted in this chapter are drawn from those now existing in the British Museum. A brief account of his late Maiestie King Charles the Second his sickness . . . together with the proceeding to his interment in West- minster Abbey Saturday 14 February 1684-5. After a full account of the order of the pro- cession from the Painted Chamber to the west door of the Abbey Church (Add. MS. 38141, Fo. 62) we read : At the entrance within the Church the Dean and Prebends attended by the choire in their habits all having wax candles lighted and Books in their [hands] ... an anthem and so proceeded before it [the body] into King Henry the Seventh's chappell. [QUEEN ANNE'S FUNERAL] State Papers Domestic, George I, Bundle I. Extract from the Chapter books of the Heralds' College relative to the preparation for the Funeral of Queen Anne. 174 Essays TUESDAY, 17 AUGUST, 1714. Ordered that the Steward cause to be provided necessary Flambeaux and Lights for the removal of the Queen's Body from Kensington to the Prince's Chamber [Westminster]. ADD. MS. 6309, Fo. 38. The Ceremonial Proceeding to a private interment of her late most excellent Majesty Queen Caroline of blessed memory to Westminster Abbey [as appointed to be printed by the Earl of Emngham, Earl Marshall by virtue of an order in Council]. At the entrance within the Church the Dean and Prebendaries in their Copes, attended by the choir all having wax tapers in their hands, are to receive the Royal Body with an anthem and are to fall into the Procession just before Norroy King of Arms and so are to proceed singing into King Henry the seventh's chapel &c. [From the Gentleman's Magazine.] The historical Chronicle of April 1751, p. 65, in the account of the funeral of Frederick Prince of Wales at night Saturday I3th of April states that at the Abbey Church door the dean and prebends and choir and the king's scholars met the corpse and fell into the procession before the officers of arms ' with wax tapers in their hands and properly habited.' Carrying of Candles and Torches 175 The fact that these funerals were often by night does not destroy the value of the evidence of the carrying of lights in liturgical procession. Whether lights be used to lessen the darkness or only to give dignity to the rite need not be discussed. The carrying of lights in the funeral proces- sion was not confined to royal funerals. We read that Mrs. Mead, the mother-in-law of Jack Wilkes, was attended to the grave by 116 men carrying lights. 1 The custom was in existence before the Restoration, for we find Bishop Andrewes in his answer to Cardinal Perron approving of torches at the burial of the dead. 2 Some of those amongst us who are historically minded may be inclined to wish that the Archbishops had given more consideration to the question put before them. For, if this opinion can be sustained that the law of the Church of England does not permit the carry- ing of lights in procession, 3 it will follow that 1 Annual Register, 1769, January 14, p. 67, Chronicle. 2 Lancelot Andrewes, Minor Works, Library of Anglo- Catholic Theology, Oxford, 1854, p. 31. 3 The Archbishops, On the Lawfulness of the Liturgical Use of Incense and the Carrying of Lights in Procession. London, Macmillan, 1899, p. 14. 176 Essays the Dean and Chapter of Westminster or the Dean and Chapter of Windsor broke the law every time that they carried wax lights in the liturgical processions of the funerals of the Royal Family. And what is more : these Church dignitaries were only following the ceremonial directions of an Order in Council ; or at least the personal commands of the sovereign. The Archbishops' inclination to accept the Italian word fuochi as meaning incense has not been allowed by any Italian scholar whom I have consulted. Lights carried in the hands of the ministers of the altar appear to be the most ancient use of lights in the Church service. INDEX OF LITURGICAL FORMS Ab isto sanctificetur, 115 Accipe gladium, 124 pallium de corpore, 127 summi sacerdotii, 119 Ad honorem Dei patris, 115 omnipotentis Dei, 118 Adiutorium nostrum, 115, 136, 147, 151 Almighty God, which has given us, 21 Benedictus es, Salvator Is- rael, 12 Blessed art Thou, O Lord our God, 14 Concede, qs. Dne., famulo tuo, 17 Deus, pastor aeterne anima- rum, 151 pater et pastor, 115 qui beato Petro, 123, 127 de eccelso, 116 nobis sub sacramento , 13 Domine Deus, omnium crea- tor, ii Jesu Christe, rex gloriae, 43 | Domine sancte pater omps. eterne Ds. omnium sancti- ficationum, 136, 147 Lord Jesus Christ, King of glory, 44 Mitte ei Domine, 114 Most merciful Father, we beseech thee, 17 O Lord who healest, 15 Omiiipotens sempiterne Deus, qui hunc diem, 21 et misericors Deus, cu- jus, 13 [120 On thy shoulders, O Christ, Pater Dni. nostri Jesu Christi, adjuva, 13 Petrus et loannes ascende- bant, 127 Salvum fac servum, 114 Si diligis me, 127 Sit nomen Domini, 115 Summe vere Sacerdos, 115, 117 Te decetlaus, 122, 123, 127 Tu, Dne., qui corda, 10 177 GENERAL INDEX Abu Sargah, church at, 109 jEthelwold, benedictional of, no Amalarius, 63 Ambrose, St., centenary of, 125 Ambrosian breviary, 48 Andrewes, bishop, 175 Anne, Queen, funeral of, 173-4 Antiphoner, the, 63 Augustine, St., 117 Azyme bread, 40, 41 Barletta, church of Holy Sepulchre at, 158 Battifol, Mgr., on the brevi- ary, 50, 51, 56, 57, 58; antiphoner, 63 ; hymns, 64 Bell, ringings of the, 37, 38 Bellarmine, cardinal, 43 Benedict St., 48 Benedict XIII, blesses palls, 150 - XIV, on blessing of palls, 132, 141, 148, 149, 150 Benedictus qui venit, when sung, 39 Bernard, St., on the feast of Immaculate Conception, 52 Berrisch, E., 162 Berrow, T., 106 Bible, taking away of the, 101-104 Billot, cardinal, 25, 26 Birkbeck, W. J., 120 Bishop, Edmund, 25 ; on Anglican writers of seven- teenth century, 26, 27 ; reverence to the B. Sacra- ment, 36; liturgy in four- teenth and fifteenth cen- turies, 6 1 ; elevation, 168 Bishoprics, family livings, 62 Black, colour, at Jerusalem, 1 60, 161 ; elsewhere, 162-4 Blue, colour, at Jerusalem, 1 60, 161 ; elsewhere, 1624 Boniface VIII, decretal of, 68 Bralion, N. de, his tract on the pall, 132, 155 Bread, leavened or un- leavened, 40, 41 Brice, S., 101 Burckard, John, 45 ; his Or do Misses, 46 ; character of, 47 Burial of clergy, 45-8 Cabrol, dom F., 25 ; on missal, 28, 37 ; on breviary 51 Cacott, John, 93 Calendar, Roman, 65 Candles, processional, used in Church of England, 172-6 Canon of the Mass, criticisms of, 25-40 Canterbury, choir office at, 60 178 General Index 179 Caroline, Queen, funeral of, 174 Cassander, 154 Cassock, S. Johnson's, 103-4 Catalan!, J., 47 Cefalu, Lenten veil at, 168 Ceriani, Mgr., 28 Chamberlayne, John, 68 Charles II, funeral of, 173 Christmas, collect for, 17-21 Church, condition of, before the Council of Trent, 62 Claret, drunk at blessing of palls, 12, 128 Cleeter, Christopher, 101 C16mangis, N. de, 53 Clement VIII, and the tomb of the Apostles, 125, 126 ClementX,andthebreviary,52 Clerical habits, removal of, 1014 Clichtoveus, 42 Coimbra, breviary, 19 Collects, structure of, 9 ; Gregorian, 62 Collins, Dr. W. E., bishop of | Gibraltar, 16 Cologne Cathedral, colours at, 162 Colours, liturgical, an early j sequence of, 157 Compton, H., bishop of Lon- don, 74, 75, 81 Conolly, R. H., 25 Constanz, breviary, 19 Conza, bishop-elect of, his funeral, 45 Corpus Christi, collect for j feast of, 13 Cranmer, archbishop, blesses a pall, 1 08 ; form used by him, 1146 Crewe, Nathanael, bishop of j Durham, 74, 76, 78 Criticism of the Roman j Liturgy, 22-65 Dead, prayer for the, 43-5 Degradation of a priest, 66- 107 Divine office, prolixity of, 56 ; additions to, 58 ; disorderly recitation of, 59 Divine service, 48 Divino afflatu, decree, 63 Dove, Henry, 99 Dracho, nameof a chasuble, 1 60 Duchesne, Mgr., 25 ; citations from his Origines du cults Chretien, 31-3 Durandus, 45, 163 Eastern liturgies, 29-31 Edward VI, first Prayer Book of, 54 Eichstadt, breviary, 19 Elevation, 37, 168 Emperor, coronation of, 124 Exton, Sir Thomas, 98 Exaltet, the, 41 Florus of Lyons, 32 Fortescue, A., 25 ; on the Canon of the Mass, 27, 29- 3 I > 33> 34 silent prayer, 35. 3 6 . 39 : elevation, 37 ; bell-ringing, 38 ; St. Michael (at blessing of incense), 40 ; Kyrie eleison, 55 ; collects, 62, 63 ; calen- dar, 65 Frederick, Prince of Wales, funeral of, 174 Funerals, portable lights at, 172-5 ' Fuochi,' meaning of, 176 Gallican liturgies, 31 ; prayers, 12 Gasquet, cardinal, 61 Genuflexions, 36 Gelasian Sacramentary, 19 i8o Essays Ghezius, P. E., 142 Giovene, 158, 159 Goddin, J., 91 Godolphin, John, 67 Gold, colour, in use at Jerusa- lem, 1 60 Gregorian Sacramentary, 19 Gregory the Great, 33, 34 Gregory of Tours, 125 Grove, Robert, 99 Gu6ranger, Dom P., 52 Hedges, Charles, 101 Hereford, missal, 16 Holder, William, 99 Holgate, archbishop of York, 1 08 Hugh, St., of Cluny, 42 Humiliati, breviary of, 48 Hymns, revision of text of, 64 Immaculate conception, feast of, 52 Innocent III, on the Canon of the Mass, 32 ; changes in Divine Service, 56 ; effigy of, 112; liturgical colours, 157. 159 Jerusalem, Crusaders' church at, 157 Jesuits, 6 1 Jews, prayers at services of, in England, 14, 15 Johnson, Dr. Samuel, 14 Johnson, Rev. S., or ' Julian ' Johnson, degradation of, 66-107 '> text f h* s ' libel,' 88, 89 ; sentence against him quashed, 104-7; offered deanery of Durham, 107 Tones, Thos., 91 Justinian, emperor, 35 Kyrie eleison, grammar of the, 55 Lambs of St. Agnes, 129, 154 Le Brun, Pierre, 46 Leclercq, Dom H., on psalter, 49 ; Greek liturgies, 55 Lee, Godfrey, promoter of suit against S. Johnson, 73, 77, 83, etc. Leo, XIII, 112 Leighton, Alexander, 69 Liturgy in fourteenth and fifteenth centuries, 61 Lyons, diurnal, 19 ; colours in use at Christmas Masses, 163 Macaulay, Lord, on S. John- son, 106, 107 Maccabees, book of, 10, 12 Maclagan, Archbishop, is given a pall, 108 ; his ' hearing ' on incense, etc., 172 Malder, John, bishop of Ant- werp, 14 Mallius, Petrus, 126 Marcellus, Christopher, on blessing of palls, 129, 132, 140, 154, 155 Marini, bishop of Lanciano, 57 Martene, Edm., 42 Martin of Senging, 59 Martival, De, pontifical of, 119 Maskell, Monumenta ritualia, 16, 117, 119 Mass, Low, silent prayer at, 23, 24 Matthias, St., prayer at his election, 9 Mead, Mrs., funeral of, 175 Meintz, blue, colour, in use at, 163-4 General Index 181 Mews, Peter, bishop of Win- chester, 77, 81 Michael, St., ' Stans a dextris altaris incensi,' 40 ; wearing a pallium, 109 Missal, Roman, criticism of, 25-48 Moretti, Peter, on blessing of palls, 142, 155 Narsai, homilies of, 25 Navarrus, Dr., 54 Neale, Dr. J. M., 18-20 Nehemiah, prayer of, 10 Newcourt, Richard, 77 and sqq. Nicolski, 121 Gates, Titus, 70 Omophorion, 108-12 ; notes on blessing of, etc., 120, 121 Ordo Romanus II, 35 Palermo, Lenten veil at, 166, 167 Pall, or Pallium, same as omophorion, 108 ; to whom given, no, 113 ; Cranmer's form in blessing, 114 ; Roman rite in twelfth century, 122, 126, 127 ; considered as a relic, 124, 156 ; fees for, 130, 131 ; hi fifteenth century, 131 ; in seventeenth century, J 33 ; eighteenth century, 142 ; time for blessing, 148 and note ; wool for, whence obtained, 153, 154 ; cere- mony in modern Roman pontifical, 153 Pampeluna, breviary, 19 Paris, colours in use at Christ- mas Masses at, 163 Patrick, St., 75 Paul V, rituale of, 46, 47 Peter, St., tomb of, 125, 126 Pie, the, 61 Pinfold, Thomas, 85 Pius V, missal of, 43, 46 Pius X, his decree Divino afflatu, 63 Prayer, Book of Common, 16- 21, 55 Prayer for the dead, 43-5 Prayer in the House of Mourn- ing, 15 Priests and bishops, burial of, 45-8 Psalter, recitation of, 48 Quignon, cardinal, breviary of, 54 Ralph of Tongres, 60 Raynaud, Theophilus, 43 Red, colour, when used at Jerusalem, 160, 161 ; else- where, 163, 164 Rites, congregation of, 65 Rituale, the Roman, 47 Roman devotional books adapted, 22 Roman Liturgy, criticisms of, 22-65 Romanus, 126 Rome, Lateran, 109, 112 ; St. Clemente, 109 ; St. Agnese, 154 ; monastery of St. Andrew, 154 ; altar of St. Peter's, 154; St. Mar- cellus, 155 St. Agnes, lambs of, 129, 154 Saints, their lessons in the breviary, 56, 57 Salimbene, 56 Sawyer, Sir R., 86 Scott, John, 99 Secret prayer, 35 182 Essays Sens, archbp. of, 130 Sherlock, William, 99 Sicily, Lenten veil in, 165-71 Soissons, missal, 10 ; colour used on feast of Epiphany, 164 Soto, Dominic, 43 Spain, Lenten veil in, 165, 166 Spratt, Thomas, bishop of Rochester, 74, 76, 78 Stillingfleet, 75 Stubbs, Dr., bishop of Oxford, 102 Syracuse, Lenten veil at, 166 Temple, Dr. W., archbishop of Canterbury, 172 Theodora, St., Acts of, 13 Thiers, J. B., 43 Thomas Aquinas, St., 13 Toledo, Lenten veil at, 166 Tommasi, B. cardinal, 122, 123 Trapani, Lenten veil at, 170 Trench, R. C., archbishop, 64 Tyllott, Thomas, 101 Udalricus, monk at Cluny, 42, 58, 59 Urban VIII, hymns of, 64 Vattasso, M., 61, 62 Vegius, Mapheus, 131 Veil, Lenten, 16571 Venturi, T., on the Jesuits, 61 Violet, colour, 162-4 Ward, W. G., 22 Water, Holy, at blessing of palls, 140, 147, 150 Weale, James, 48 Wells, use of blue, colour, at, 164 Westminster, missal, 16, use of blue, colour at, 164 ; funerals at, 173-5 White, colour, when used, at Jerusalem, 160, 161 ; else- where, 162, 163 White, Thomas, bishop of Peterborough, 74, 76, 78 William III, on S. Johnson, 107 Wilson, H. A., 19 Wisdom, book of, n Wiirzburg, breviary, 18-21 Yarmouth, St. Mary's, South- town, 165 York, archbishops of, when they wore the pallium, 119 York, convocation of, 113 n. 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